1
În al optsprezecelea an al domniei lui Ieroboam, fiul lui Nebat, a început să împărăţească peste Iuda Abiam.
2
A împărăţit trei ani la Ierusalim. Mamă-sa se chema Maaca, fata lui Abisalom.
3
El s-a dedat la toate păcatele pe cari le făcuse tatăl său înaintea lui; şi inima lui n-a fost întreagă a Domnului, Dumnezeului său, cum fusese inima tatălui său David.
4
Dar din pricina lui David, Domnul Dumnezeul lui i-a dat o lumină la Ierusalim, punând pe fiul lui după el şi lăsând Ierusalimul în picioare.
5
Căci David făcuse ce este plăcut înaintea Domnului, şi nu se abătuse dela niciuna din poruncile Lui în tot timpul vieţii lui, afară de întâmplarea cu Urie, Hetitul.
6
Între Roboam şi Ieroboam a fost război tot timpul cât a trăit Roboam.
7
Celelalte fapte ale lui Abiam, şi tot ce a făcut el, nu sânt scrise oare în cartea Cronicilor împăraţilor lui Iuda? Între Abiam şi Ieroboam a fost război.
8
Abiam a adormit cu părinţii lui, şi l-au îngropat în cetatea lui David. Şi în locul lui a domnit fiul său Asa.
9
În al douăzecilea an al lui Ieroboam, împăratul lui Israel, a început să domnească peste Iuda Asa.
10
El a domnit patruzeci şi unu de ani la Ierusalim. Mamă-sa se chema Maaca, fata lui Abisalom.
11
Asa a făcut ce este plăcut înaintea Domnului, ca tatăl său David.
12
A scos din ţară pe sodomiţi, şi a îndepărtat toţi idolii pe cari-i făcuseră părinţii lui.
13
Şi chiar pe mama sa Maaca n-a mai lăsat-o să fie împărăteasă, pentrucă făcuse un idol Astarteei. Aşa i-a sfărâmat idolul, şi l-a ars în pârâul Chedron.
14
Dar înălţimile n-au perit, măcar că inima lui Asa a fost în totul a Domnului în tot timpul vieţii lui.
15
El a pus în Casa Domnului lucrurile hărăzite de tatăl său şi de el însuş: argint, aur şi vase.
16
Între Asa şi Baeşa, împăratul lui Israel, a fost război în tot timpul vieţii lor.
17
Baeşa, împăratul lui Israel, s-a suit împotriva lui Iuda; şi a întărit Rama, ca să împedece pe ai lui Asa, împăratul lui Iuda, să iasă şi să intre.
18
Asa a luat tot argintul şi tot aurul cari rămăseseră în vistieriile Casei Domnului şi vistieriile casei împăratului, şi le-a pus în mânile slujitorilor lui, pe care i-a trimes la Ben-Hadad, fiul lui Tabrimon, fiul lui Hezion, împăratul Siriei, care locuia la Damasc. Împăratul Asa a trimes să-i spună:
19
,,Să fie un legământ între mine şi tine, cum a fost între tatăl meu şi tatăl tău. Iată, îţi trimet un dar în argint şi în aur. Du-te, rupe legământul tău cu Baeşa, împăratul lui Israel, ca să se depărteze de la mine.``
20
Ben-Hadad a ascultat pe împăratul Asa; a trimes pe căpeteniile oştirii lui împotriva cetăţilor lui Israel, şi au pustiit Iionul, Dan, Abel-Bet-Maaca, tot Chinerotul, şi toată ţara lui Neftali.
21
Când a auzit Baeşa lucrul acesta, a încetat să mai întărească Rama, şi s-a întors la Tirţa.
22
Împăratul Asa a chemat pe tot Iuda, fără să lase la o parte pe cineva, şi au ridicat pietrele şi lemnul pe care-l întrebuinţa Baeşa la întărirea Ramei; şi împăratul Asa le-a întrebuinţat la întărirea Ghebei lui Beniamin şi Miţpei.
23
Toate celelalte fapte ale lui Asa, toate isprăvile lui şi tot ce a făcut, şi cetăţile pe cari le-a zidit, nu sânt scrise oare în cartea Cronicilor împăraţilor lui Iuda? Totuş, la bătrâneţe, a fost bolnav de picioare.
24
Asa a adormit cu părinţii lui, şi a fost îngropat cu părinţii lui în cetatea tatălui său David. Şi în locul lui a domnit fiul său Iosafat.
25
Nadab, fiul lui Ieroboam, a început să domnească peste Israel, în al doilea an al lui Asa, împăratul lui Iuda. El a domnit doi ani peste Israel.
26
El a făcut ce este rău înaintea Domnului, şi a umblat pe calea tatălui său, săvârşind păcatele în cari târâse tatăl său pe Israel.
27
Baeşa, fiul lui Ahia, din casa lui Isahar, a uneltit împotriva lui, şi Baeşa l-a omorât la Ghibeton, care era al Filistenilor, pe când Nadab şi tot Israelul împresurau Ghibetonul.
28
Baeşa l-a omorât în al treilea an al lui Asa, împăratul lui Iuda, şi a domnit el în locul lui.
29
Când s-a făcut împărat, a ucis toată casa lui Ieroboam, n-a lăsat să scape nimeni cu viaţă, ci a nimicit totul, după cuvântul pe care-l spusese Domnul prin robul său Ahia din Silo,
30
din pricina păcatelor pe cari le făcuse Ieroboam şi în cari târâse şi pe Israel, mâniind astfel pe Domnul, Dumnezeul lui Israel.
31
Celelalte fapte ale lui Nadab, şi tot ce a făcut el, nu sânt scrise oare în cartea Cronicilor împăraţilor lui Israel?
32
Între Asa şi Baeşa, împăratul lui Israel, a fost război în tot timpul vieţii lor.
33
În al treilea an al lui Asa, împăratul lui Iuda, a început să domnească peste tot Israelul la Tirţa, Baeşa, fiul lui Ahia. A domnit douăzeci şi patru de ani.
34
El a făcut ce este rău înaintea Domnului, şi a umblat pe calea lui Ieroboam, săvârşind păcatele în cari târâse Ieroboam pe Israel.
{"verseMap":{"1":[{"id":196,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abijam","title_en":"Abijam","content_ro":"<h3>ABIJAM<\/h3>\n<p>Rehoboam’s son and successor as king of Judah, 913–910 <span>BC<\/span> (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-one odds, they fought their way out of an ambush and won a stunning victory over Jeroboam (2 Chr 13:13-19). Abijam’s reign in the southern kingdom of Judah was summed up rather unfavorably in 1 Kings 15:1-8: “He committed the same sins as his father before him, and his heart was not right with the <span>Lord<\/span> his God, as the heart of his ancestor David had been” (v 3, <span>nlt<\/span>). But God had promised to keep David’s descendants on the throne in Jerusalem (1 Kgs 11:36), so Abijam’s son Asa succeeded him. Being of David’s line, Abijam was an ancestor of Jesus, the Christ (Mt 1:7, “Abijah”).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronology of the Bible (Old Testament); Genealogy of Jesus Christ.<\/p>","content_en":"<h3>ABIJAM<\/h3>\n<p>Rehoboam’s son and successor as king of Judah, 913–910 <span>BC<\/span> (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-one odds, they fought their way out of an ambush and won a stunning victory over Jeroboam (2 Chr 13:13-19). Abijam’s reign in the southern kingdom of Judah was summed up rather unfavorably in 1 Kings 15:1-8: “He committed the same sins as his father before him, and his heart was not right with the <span>Lord<\/span> his God, as the heart of his ancestor David had been” (v 3, <span>nlt<\/span>). But God had promised to keep David’s descendants on the throne in Jerusalem (1 Kgs 11:36), so Abijam’s son Asa succeeded him. Being of David’s line, Abijam was an ancestor of Jesus, the Christ (Mt 1:7, “Abijah”).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronology of the Bible (Old Testament); Genealogy of Jesus Christ.<\/p>","summary_ro":"ABIJAM Rehoboam’s son and successor as king of Judah, 913–910 BC (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-o...","summary_en":"ABIJAM Rehoboam’s son and successor as king of Judah, 913–910 BC (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-o...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","content_en":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","summary_ro":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","summary_en":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","summary_ro":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","summary_en":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","content_en":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","summary_ro":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","summary_en":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","summary_ro":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","summary_en":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","content_en":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","summary_ro":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","summary_en":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","summary_ro":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","summary_en":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","content_en":"<p><strong>15:1-8<\/strong> The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).<\/p>","summary_ro":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","summary_en":"15:1-8 The author of 1 & 2 Kings describes the reign of each king of Judah in a typical pattern: the date of his accession in chronological relationship to the current king of the other kingdom (15:1), the length of his reign, the name of his mother (15:2), a spiritual evaluation of his character (15:3-5), details of his reign (15:6-7), sources where further data about him could be found (15:7), where he was buried, and his successor’s name (15:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:1","title_en":"Study Note: 1 Împărați 15:1","content_ro":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:1<\/strong> <em>Abijam<\/em> (see study note on 2 Chr 13:1) reigned from 913 to 910 <span>BC<\/span>.<\/p>","summary_ro":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","summary_en":"15:1 Abijam (see study note on 2 Chr 13:1) reigned from 913 to 910 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61376,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61486,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89002,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89112,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116628,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116738,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144254,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144364,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":41477,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69103,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96729,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124355,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abishalom*","title_en":"Abishalom*","content_ro":"<h3>ABISHALOM*<\/h3>\n<p>Alternate name for Absalom, King David’s son, in 1 Kings 15:2, 10. <em>See<\/em> Absalom.<\/p>","content_en":"<h3>ABISHALOM*<\/h3>\n<p>Alternate name for Absalom, King David’s son, in 1 Kings 15:2, 10. <em>See<\/em> Absalom.<\/p>","summary_ro":"ABISHALOM* Alternate name for Absalom, King David’s son, in 1 Kings 15:2, 10. See Absalom.","summary_en":"ABISHALOM* Alternate name for Absalom, King David’s son, in 1 Kings 15:2, 10. See Absalom.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":299,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>ABSALOM<\/h3>\n<p>Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20).<\/p>\n<p>Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppressed rage and hatred, Absalom plotted his own revenge. He gave a feast for King David and his princes at his country estate. Although David did not attend, Amnon did and was murdered by Absalom’s servants after Absalom got him drunk. Then, afraid of King David’s anger, Absalom fled across the Jordan River to King Talmai of Geshur, his mother’s father (2 Sm 13:21-39).<\/p>\n<p>After three years in exile, Absalom was called back to Jerusalem through the efforts of David’s general, Joab, and a wise woman from Tekoa. After two years he was back in full favor with the king (2 Sm 14), and in that position he began to maneuver himself to gain the throne. He put on an impressive public relations campaign, in the process undermining confidence in his father, the king (2 Sm 15:1-6).<\/p>\n<p>Eventually, Absalom plotted a rebellion against David, gathering supporters in Hebron from all over Israel. After Ahithophel, one of David’s wisest counselors, joined Absalom, the prince announced his own kingship. By the time news of Absalom’s conspiracy reached him, David was unable to do anything but flee from Jerusalem (2 Sm 15; Ps 3).<\/p>\n<p>Absalom arrived in Jerusalem without a struggle, and Ahithophel asked permission to attack David immediately with 12,000 troops. But Hushai, David’s secret agent in Absalom’s court, advised Absalom instead to take the time to mobilize the entire nation against David. He also used flattery, suggesting that Absalom himself should lead the attack. Absalom preferred Hushai’s advice, and Ahithophel out of desperation committed suicide. Meanwhile, Hushai sent word of Absalom’s plans to David by two priests, Zadok and Abiathar. With this information, David crossed the Jordan and camped at Mahanaim (2 Sm 16–17).<\/p>\n<p>Absalom led his forces across the Jordan to do battle in the forest of Ephraim. David’s loyal forces were under the able generalship of Joab, Abishai, and Ittai the Gittite, who routed Absalom’s forces. Absalom himself fled on a mule, but his long hair got caught in the branches of an oak tree, and he was left dangling helplessly. Joab, leading his men in pursuit, came upon Absalom and killed him. Joab’s men threw the body in a pit and piled stones on it (2 Sm 18:1-18). Absalom’s death stunned David, who had given explicit orders to keep Absalom from harm. David moaned: “O my son Absalom! My son, my son Absalom! If only I could have died instead of you! O Absalom, my son, my son!” (2 Sm 18:33, <span>nlt<\/span>). In his excessive grief, David took no notice that a serious rebellion had been crushed until Joab reminded him that David’s followers had risked their lives for him (2 Sm 19:1-8). <em>See<\/em> David.<\/p>","content_en":"<h3>ABSALOM<\/h3>\n<p>Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20).<\/p>\n<p>Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppressed rage and hatred, Absalom plotted his own revenge. He gave a feast for King David and his princes at his country estate. Although David did not attend, Amnon did and was murdered by Absalom’s servants after Absalom got him drunk. Then, afraid of King David’s anger, Absalom fled across the Jordan River to King Talmai of Geshur, his mother’s father (2 Sm 13:21-39).<\/p>\n<p>After three years in exile, Absalom was called back to Jerusalem through the efforts of David’s general, Joab, and a wise woman from Tekoa. After two years he was back in full favor with the king (2 Sm 14), and in that position he began to maneuver himself to gain the throne. He put on an impressive public relations campaign, in the process undermining confidence in his father, the king (2 Sm 15:1-6).<\/p>\n<p>Eventually, Absalom plotted a rebellion against David, gathering supporters in Hebron from all over Israel. After Ahithophel, one of David’s wisest counselors, joined Absalom, the prince announced his own kingship. By the time news of Absalom’s conspiracy reached him, David was unable to do anything but flee from Jerusalem (2 Sm 15; Ps 3).<\/p>\n<p>Absalom arrived in Jerusalem without a struggle, and Ahithophel asked permission to attack David immediately with 12,000 troops. But Hushai, David’s secret agent in Absalom’s court, advised Absalom instead to take the time to mobilize the entire nation against David. He also used flattery, suggesting that Absalom himself should lead the attack. Absalom preferred Hushai’s advice, and Ahithophel out of desperation committed suicide. Meanwhile, Hushai sent word of Absalom’s plans to David by two priests, Zadok and Abiathar. With this information, David crossed the Jordan and camped at Mahanaim (2 Sm 16–17).<\/p>\n<p>Absalom led his forces across the Jordan to do battle in the forest of Ephraim. David’s loyal forces were under the able generalship of Joab, Abishai, and Ittai the Gittite, who routed Absalom’s forces. Absalom himself fled on a mule, but his long hair got caught in the branches of an oak tree, and he was left dangling helplessly. Joab, leading his men in pursuit, came upon Absalom and killed him. Joab’s men threw the body in a pit and piled stones on it (2 Sm 18:1-18). Absalom’s death stunned David, who had given explicit orders to keep Absalom from harm. David moaned: “O my son Absalom! My son, my son Absalom! If only I could have died instead of you! O Absalom, my son, my son!” (2 Sm 18:33, <span>nlt<\/span>). In his excessive grief, David took no notice that a serious rebellion had been crushed until Joab reminded him that David’s followers had risked their lives for him (2 Sm 19:1-8). <em>See<\/em> David.<\/p>","summary_ro":"ABSALOM Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20). Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppresse...","summary_en":"ABSALOM Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20). Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppresse...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maachah* (Person) Maacah","title_en":"Maachah* (Person) Maacah","content_ro":"<h3>MAACAH, MAACHAH* (P<span>erson<\/span>)<\/h3>\n<p>Common Hebrew name, often spelled Maachah in the <span>kjv<\/span>.<\/p>\n<p>1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24).<\/p>\n<li>2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2).<\/li>\n<li>3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. <em>See<\/em> Maoch.<\/li>\n<li>4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the wife of Rehoboam, king of Judah (930–913 <span>BC<\/span>), and the mother of King Abijah (913–910 <span>BC<\/span>) and grandmother of King Asa (910–869 <span>BC<\/span>) of Judah (1 Kgs 15:10; 2 Chr 11:20-22). Later, Asa removed her as queen mother because she had an idol made for Asherah (1 Kgs 15:10-13; 2 Chr 15:16). Maacah is spelled Micaiah (Michaiah) in 2 Chronicles 13:2.<\/li>\n<li>5. Caleb’s concubine and the mother of four sons (1 Chr 2:48).<\/li>\n<li>6. Sister of Huppim and Shuppim, the wife of Makir the Manassite and mother of Peresh and Sheresh (1 Chr 7:15-16).<\/li>\n<li>7. Benjamite, the wife of Jeiel, and an ancestress of King Saul (1 Chr 8:29; 9:35).<\/li>\n<li>8. Father of Haman, one of David’s mighty warriors (1 Chr 11:43).<\/li>\n<li>9. Father of Shephatiah, chief officer of Simeon’s tribe during David’s reign (1 Chr 27:16).<\/li>","content_en":"<h3>MAACAH, MAACHAH* (P<span>erson<\/span>)<\/h3>\n<p>Common Hebrew name, often spelled Maachah in the <span>kjv<\/span>.<\/p>\n<p>1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24).<\/p>\n<li>2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2).<\/li>\n<li>3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. <em>See<\/em> Maoch.<\/li>\n<li>4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the wife of Rehoboam, king of Judah (930–913 <span>BC<\/span>), and the mother of King Abijah (913–910 <span>BC<\/span>) and grandmother of King Asa (910–869 <span>BC<\/span>) of Judah (1 Kgs 15:10; 2 Chr 11:20-22). Later, Asa removed her as queen mother because she had an idol made for Asherah (1 Kgs 15:10-13; 2 Chr 15:16). Maacah is spelled Micaiah (Michaiah) in 2 Chronicles 13:2.<\/li>\n<li>5. Caleb’s concubine and the mother of four sons (1 Chr 2:48).<\/li>\n<li>6. Sister of Huppim and Shuppim, the wife of Makir the Manassite and mother of Peresh and Sheresh (1 Chr 7:15-16).<\/li>\n<li>7. Benjamite, the wife of Jeiel, and an ancestress of King Saul (1 Chr 8:29; 9:35).<\/li>\n<li>8. Father of Haman, one of David’s mighty warriors (1 Chr 11:43).<\/li>\n<li>9. Father of Shephatiah, chief officer of Simeon’s tribe during David’s reign (1 Chr 27:16).<\/li>","summary_ro":"MAACAH, MAACHAH* (Person) Common Hebrew name, often spelled Maachah in the kjv. 1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24). 2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2). 3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. See Maoch. 4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the ...","summary_en":"MAACAH, MAACHAH* (Person) Common Hebrew name, often spelled Maachah in the kjv. 1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24). 2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2). 3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. See Maoch. 4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32239,"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},{"id":47060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:2","title_en":"Study Note: 1 Împărați 15:2","content_ro":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","content_en":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","summary_ro":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","summary_en":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:2","title_en":"Study Note: 1 Împărați 15:2","content_ro":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","content_en":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","summary_ro":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","summary_en":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:2","title_en":"Study Note: 1 Împărați 15:2","content_ro":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","content_en":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","summary_ro":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","summary_en":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:2","title_en":"Study Note: 1 Împărați 15:2","content_ro":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","content_en":"<p><strong>15:2<\/strong> Abijam’s <em>mother was Maacah<\/em>, Rehoboam’s favorite of his eighteen wives. She was the <em>granddaughter of Absalom.<\/em> Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).<\/p>","summary_ro":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","summary_en":"15:2 Abijam’s mother was Maacah, Rehoboam’s favorite of his eighteen wives. She was the granddaughter of Absalom. Presumably this Absalom is David’s son. Maacah, an idol worshiper, was an evil spiritual influence in Judah (15:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":197,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abijam","title_en":"Abijam","content_ro":"<h3>ABIJAM<\/h3>\n<p>Rehoboam’s son and successor as king of Judah, 913–910 <span>BC<\/span> (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-one odds, they fought their way out of an ambush and won a stunning victory over Jeroboam (2 Chr 13:13-19). Abijam’s reign in the southern kingdom of Judah was summed up rather unfavorably in 1 Kings 15:1-8: “He committed the same sins as his father before him, and his heart was not right with the <span>Lord<\/span> his God, as the heart of his ancestor David had been” (v 3, <span>nlt<\/span>). But God had promised to keep David’s descendants on the throne in Jerusalem (1 Kgs 11:36), so Abijam’s son Asa succeeded him. Being of David’s line, Abijam was an ancestor of Jesus, the Christ (Mt 1:7, “Abijah”).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronology of the Bible (Old Testament); Genealogy of Jesus Christ.<\/p>","content_en":"<h3>ABIJAM<\/h3>\n<p>Rehoboam’s son and successor as king of Judah, 913–910 <span>BC<\/span> (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-one odds, they fought their way out of an ambush and won a stunning victory over Jeroboam (2 Chr 13:13-19). Abijam’s reign in the southern kingdom of Judah was summed up rather unfavorably in 1 Kings 15:1-8: “He committed the same sins as his father before him, and his heart was not right with the <span>Lord<\/span> his God, as the heart of his ancestor David had been” (v 3, <span>nlt<\/span>). But God had promised to keep David’s descendants on the throne in Jerusalem (1 Kgs 11:36), so Abijam’s son Asa succeeded him. Being of David’s line, Abijam was an ancestor of Jesus, the Christ (Mt 1:7, “Abijah”).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronology of the Bible (Old Testament); Genealogy of Jesus Christ.<\/p>","summary_ro":"ABIJAM Rehoboam’s son and successor as king of Judah, 913–910 BC (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-o...","summary_en":"ABIJAM Rehoboam’s son and successor as king of Judah, 913–910 BC (1 Chr 3:10; alternately called “Abijah” in 2 Chr 11:18-22; 12:16; 13:1-22; 14:1). A major focus of Abijam’s reign was his war with King Jeroboam I of Israel (2 Chr 13:1-3). Before a decisive battle, Abijam stood on Mt Zemaraim and shouted condemnation of Jeroboam’s political divisiveness and religious idolatry (2 Chr 13:4-12). Abijam and his army then prayed for God’s help in their precarious military position. Against two-to-o...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22015,"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":32638,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehoboam","title_en":"Rehoboam","content_ro":"<h3>REHOBOAM<\/h3>\n<p>King (930–913 <span>BC<\/span>) especially remembered for his part in perpetuating the split of the Hebrew kingdom and for being the first king of the separate kingdom of Judah.<\/p>\n<p class=\"h2\" id=\"SplitoftheKingdom\">Split of the Kingdom<\/p>\n<p>When Solomon died (930 <span>BC<\/span>), his son Rehoboam ascended to the throne. Perhaps as a concession to the Ephraimites, who often seemed to have been piqued at their inferior status, Rehoboam agreed to hold his coronation in their town of Shechem instead of in Jerusalem, a traditional place of meeting on which “all Israel” could agree (1 Kgs 12:1).<\/p>\n<p>At the conclave, leaders of the northern tribes, accompanied by Jeroboam, approached the new king for concessions. Jeroboam—an official under Solomon’s administration who had fled to Egypt when Solomon suspected him of treason—had returned to Israel to assume a position of leadership. Jeroboam was destined to be the ruler of Israel because of Solomon’s apostasy (1 Kgs 11). Solomon’s numerous building projects and his ostentation seem to have bankrupted the kingdom, resulting in an intolerable tax burden. Especially objectionable was forced labor on various projects (see 1 Kgs 12:4; 2 Chr 10:4). The populace sought relief from high taxes.<\/p>\n<p>The new king asked for a three-day grace period in which to study the request. Advisers from Solomon’s administration counseled concessions; the younger men urged no moderation but an even greater tax burden. Following the advice of his peers, Rehoboam arrogantly threatened even higher taxes. The restless northern tribes broke away to establish a separate kingdom under the leadership of Jeroboam. Judah and Benjamin were the only tribes loyal to Rehoboam.<\/p>\n<p>The separate existence of the northern kingdom was not a new development. After Saul’s death, the north had gone its own way while David ruled in Hebron. Some 30 years later, it had briefly supported Sheba in a revolt against David. Now under the leadership of Jeroboam, the rupture was to become permanent.<\/p>\n<p>Not accepting the apparent success of the secession, Rehoboam sent his tribute master or treasurer, Adoram (Adoniram), to try to heal the division. North Israelite partisans stoned him to death, and Rehoboam and his party fled to Jerusalem. Rehoboam immediately tried to subjugate the rebellious tribes. Raising a force of 180,000 men from Judah and Benjamin, he prepared to march north, but the prophet Shemaiah brought word from God to abandon the project since the breakup of the kingdom was part of the judgment of God on Israel for the sinfulness of the nation during Solomon’s reign. Rehoboam promptly abandoned his military efforts, but intermittent military skirmishes plagued the relations of Rehoboam and Jeroboam throughout their reigns.<\/p>\n<p class=\"h2\" id=\"ReignofRehoboam\">Reign of Rehoboam<\/p>\n<p>In the face of constant threat of attack, Rehoboam set about to fortify his kingdom. He built extensive fortifications with adequate supplies of weapons and food at Bethlehem, Etam, Tekoa, Beth-zur, Soco, Adullam, Gath, Maresha, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron.<\/p>\n<p>Military preparedness was supplemented by spiritual underpinning. As a result of the establishment of a new apostate religion in the northern kingdom, priests and Levites streamed to the south, where they greatly strengthened the spiritual fiber of the realm. Apparently, they helped to maintain the stability of Judah for three years.<\/p>\n<p>However, the people built high places and pagan sanctuaries throughout the land. They began to engage in the corrupt religious practices of the heathen nations around them, including homosexuality (1 Kgs 14:22-24).<\/p>\n<p>Soon Rehoboam forsook the law of the Lord, and all Israel followed him (2 Chr 12:1). Rehoboam was the son of Solomon, a preoccupied father who himself grew increasingly lax about spiritual things. Rehoboam’s mother was Naamah, a pagan Ammonite princess who presumably lacked any spiritual perception (1 Kgs 14:21). His father’s example of keeping a harem and having numerous children likewise had an impact on him. Rehoboam had 18 wives, 60 concubines, 28 sons, and 60 daughters. He spent a considerable amount of time providing living arrangements for them in the fortified cities of Judah (2 Chr 11:21-23).<\/p>\n<p>At length, the apostasy of Judah became so great that God brought judgment on the nation in the form of a foreign invasion. In the fifth year of Rehoboam (c. 926 <span>BC<\/span>), Shishak I (Sheshonk I) of Egypt invaded Palestine with 1,200 chariots and 60,000 men (1 Kgs 14:25; 2 Chr 12:2-3).<\/p>\n<p>After Shishak’s initial successes, the prophet Shemaiah made it clear to the king and the nobility that the invasion was direct punishment for their sinful ways. When they repented of their waywardness, God promised to moderate their punishment. They were subjected to either heavy tribute or a plundering of their cities. The national treasury and the temple treasury were emptied to satisfy the demands of the Egyptians.<\/p>\n<p>Shishak’s invasion continued into the northern kingdom, for his inscription in the temple of Karnak at Luxor tells of his conquest of 156 towns in the two kingdoms. Only a fraction of the names listed can be identified.<\/p>\n<p>Rehoboam’s repentance was only temporary. Scripture indicates that his latter years were characterized by evil (2 Chr 12:14), and that his son and successor, Abijam, “walked in all the sins which his father did before him” (1 Kgs 15:3). Probably the sins of his father would not have been condemned if Rehoboam’s last 12 years had been a good example to his maturing son.<\/p>\n<p>Rehoboam was 41 when he ascended the throne, and he reigned for 17 years.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Genealogy of Jesus Christ; Israel, History of.<\/p>","content_en":"<h3>REHOBOAM<\/h3>\n<p>King (930–913 <span>BC<\/span>) especially remembered for his part in perpetuating the split of the Hebrew kingdom and for being the first king of the separate kingdom of Judah.<\/p>\n<p class=\"h2\" id=\"SplitoftheKingdom\">Split of the Kingdom<\/p>\n<p>When Solomon died (930 <span>BC<\/span>), his son Rehoboam ascended to the throne. Perhaps as a concession to the Ephraimites, who often seemed to have been piqued at their inferior status, Rehoboam agreed to hold his coronation in their town of Shechem instead of in Jerusalem, a traditional place of meeting on which “all Israel” could agree (1 Kgs 12:1).<\/p>\n<p>At the conclave, leaders of the northern tribes, accompanied by Jeroboam, approached the new king for concessions. Jeroboam—an official under Solomon’s administration who had fled to Egypt when Solomon suspected him of treason—had returned to Israel to assume a position of leadership. Jeroboam was destined to be the ruler of Israel because of Solomon’s apostasy (1 Kgs 11). Solomon’s numerous building projects and his ostentation seem to have bankrupted the kingdom, resulting in an intolerable tax burden. Especially objectionable was forced labor on various projects (see 1 Kgs 12:4; 2 Chr 10:4). The populace sought relief from high taxes.<\/p>\n<p>The new king asked for a three-day grace period in which to study the request. Advisers from Solomon’s administration counseled concessions; the younger men urged no moderation but an even greater tax burden. Following the advice of his peers, Rehoboam arrogantly threatened even higher taxes. The restless northern tribes broke away to establish a separate kingdom under the leadership of Jeroboam. Judah and Benjamin were the only tribes loyal to Rehoboam.<\/p>\n<p>The separate existence of the northern kingdom was not a new development. After Saul’s death, the north had gone its own way while David ruled in Hebron. Some 30 years later, it had briefly supported Sheba in a revolt against David. Now under the leadership of Jeroboam, the rupture was to become permanent.<\/p>\n<p>Not accepting the apparent success of the secession, Rehoboam sent his tribute master or treasurer, Adoram (Adoniram), to try to heal the division. North Israelite partisans stoned him to death, and Rehoboam and his party fled to Jerusalem. Rehoboam immediately tried to subjugate the rebellious tribes. Raising a force of 180,000 men from Judah and Benjamin, he prepared to march north, but the prophet Shemaiah brought word from God to abandon the project since the breakup of the kingdom was part of the judgment of God on Israel for the sinfulness of the nation during Solomon’s reign. Rehoboam promptly abandoned his military efforts, but intermittent military skirmishes plagued the relations of Rehoboam and Jeroboam throughout their reigns.<\/p>\n<p class=\"h2\" id=\"ReignofRehoboam\">Reign of Rehoboam<\/p>\n<p>In the face of constant threat of attack, Rehoboam set about to fortify his kingdom. He built extensive fortifications with adequate supplies of weapons and food at Bethlehem, Etam, Tekoa, Beth-zur, Soco, Adullam, Gath, Maresha, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron.<\/p>\n<p>Military preparedness was supplemented by spiritual underpinning. As a result of the establishment of a new apostate religion in the northern kingdom, priests and Levites streamed to the south, where they greatly strengthened the spiritual fiber of the realm. Apparently, they helped to maintain the stability of Judah for three years.<\/p>\n<p>However, the people built high places and pagan sanctuaries throughout the land. They began to engage in the corrupt religious practices of the heathen nations around them, including homosexuality (1 Kgs 14:22-24).<\/p>\n<p>Soon Rehoboam forsook the law of the Lord, and all Israel followed him (2 Chr 12:1). Rehoboam was the son of Solomon, a preoccupied father who himself grew increasingly lax about spiritual things. Rehoboam’s mother was Naamah, a pagan Ammonite princess who presumably lacked any spiritual perception (1 Kgs 14:21). His father’s example of keeping a harem and having numerous children likewise had an impact on him. Rehoboam had 18 wives, 60 concubines, 28 sons, and 60 daughters. He spent a considerable amount of time providing living arrangements for them in the fortified cities of Judah (2 Chr 11:21-23).<\/p>\n<p>At length, the apostasy of Judah became so great that God brought judgment on the nation in the form of a foreign invasion. In the fifth year of Rehoboam (c. 926 <span>BC<\/span>), Shishak I (Sheshonk I) of Egypt invaded Palestine with 1,200 chariots and 60,000 men (1 Kgs 14:25; 2 Chr 12:2-3).<\/p>\n<p>After Shishak’s initial successes, the prophet Shemaiah made it clear to the king and the nobility that the invasion was direct punishment for their sinful ways. When they repented of their waywardness, God promised to moderate their punishment. They were subjected to either heavy tribute or a plundering of their cities. The national treasury and the temple treasury were emptied to satisfy the demands of the Egyptians.<\/p>\n<p>Shishak’s invasion continued into the northern kingdom, for his inscription in the temple of Karnak at Luxor tells of his conquest of 156 towns in the two kingdoms. Only a fraction of the names listed can be identified.<\/p>\n<p>Rehoboam’s repentance was only temporary. Scripture indicates that his latter years were characterized by evil (2 Chr 12:14), and that his son and successor, Abijam, “walked in all the sins which his father did before him” (1 Kgs 15:3). Probably the sins of his father would not have been condemned if Rehoboam’s last 12 years had been a good example to his maturing son.<\/p>\n<p>Rehoboam was 41 when he ascended the throne, and he reigned for 17 years.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Genealogy of Jesus Christ; Israel, History of.<\/p>","summary_ro":"REHOBOAM King (930–913 BC) especially remembered for his part in perpetuating the split of the Hebrew kingdom and for being the first king of the separate kingdom of Judah. Split of the Kingdom When Solomon died (930 BC), his son Rehoboam ascended to the throne. Perhaps as a concession to the Ephraimites, who often seemed to have been piqued at their inferior status, Rehoboam agreed to hold his coronation in their town of Shechem instead of in Jerusalem, a traditional place of meeting on whic...","summary_en":"REHOBOAM King (930–913 BC) especially remembered for his part in perpetuating the split of the Hebrew kingdom and for being the first king of the separate kingdom of Judah. Split of the Kingdom When Solomon died (930 BC), his son Rehoboam ascended to the throne. Perhaps as a concession to the Ephraimites, who often seemed to have been piqued at their inferior status, Rehoboam agreed to hold his coronation in their town of Shechem instead of in Jerusalem, a traditional place of meeting on whic...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:3","title_en":"Study Note: 1 Împărați 15:3","content_ro":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","content_en":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","summary_ro":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","summary_en":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:3","title_en":"Study Note: 1 Împărați 15:3","content_ro":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","content_en":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","summary_ro":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","summary_en":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:3","title_en":"Study Note: 1 Împărați 15:3","content_ro":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","content_en":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","summary_ro":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","summary_en":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:3","title_en":"Study Note: 1 Împărați 15:3","content_ro":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","content_en":"<p><strong>15:3-5<\/strong> Despite Abijam’s unfaithfulness, <em>God<\/em> remained <em>faithful<\/em> to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be <em>a lamp,<\/em> dispensing the light of God’s grace (1 Kgs 11:36).<\/p>","summary_ro":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","summary_en":"15:3-5 Despite Abijam’s unfaithfulness, God remained faithful to his covenant with David (2 Sam 7:12-16; Ps 89:19-29) and preserved David’s line on Judah’s throne. Each king that followed David was to be a lamp, dispensing the light of God’s grace (1 Kgs 11:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61361,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61463,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61669,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88987,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89089,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89295,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116613,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116715,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116921,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144239,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144341,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144547,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":22018,"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":61354,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88980,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116606,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144232,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":41511,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69137,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96763,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124389,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47062,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:6","title_en":"Study Note: 1 Împărați 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","summary_ro":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","summary_en":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74688,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:6","title_en":"Study Note: 1 Împărați 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","summary_ro":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","summary_en":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:6","title_en":"Study Note: 1 Împărați 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","summary_ro":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","summary_en":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:6","title_en":"Study Note: 1 Împărați 15:6","content_ro":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","content_en":"<p><strong>15:6<\/strong> <em>Abijam<\/em> inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced <em>war<\/em> with <em>Jeroboam<\/em>. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.<\/p>","summary_ro":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","summary_en":"15:6 Abijam inherited the hostility between the northern and southern kingdoms. Like Rehoboam (14:30), he faced war with Jeroboam. During one notable battle (2 Chr 13:2-20), when Abijam and his outnumbered forces were surrounded by northern troops, they cried out to the Lord; God delivered them and enabled them to inflict a severe defeat on Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":47063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:7","title_en":"Study Note: 1 Împărați 15:7","content_ro":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","content_en":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","summary_ro":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","summary_en":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:7","title_en":"Study Note: 1 Împărați 15:7","content_ro":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","content_en":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","summary_ro":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","summary_en":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:7","title_en":"Study Note: 1 Împărați 15:7","content_ro":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","content_en":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","summary_ro":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","summary_en":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:7","title_en":"Study Note: 1 Împărați 15:7","content_ro":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","content_en":"<p><strong>15:7<\/strong> <em>rest of the events:<\/em> Among other details of <em>Abijam’s reign,<\/em> the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).<\/p>","summary_ro":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","summary_en":"15:7 rest of the events: Among other details of Abijam’s reign, the Chronicler tells us that he married fourteen wives and had thirty-eight children (2 Chr 13:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":41711,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69337,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96963,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124589,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":22005,"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":47064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:9","title_en":"Study Note: 1 Împărați 15:9","content_ro":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","summary_ro":"15:9 Asa reigned from 910 to 869 BC.","summary_en":"15:9 Asa reigned from 910 to 869 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:9","title_en":"Study Note: 1 Împărați 15:9","content_ro":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","summary_ro":"15:9 Asa reigned from 910 to 869 BC.","summary_en":"15:9 Asa reigned from 910 to 869 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:9","title_en":"Study Note: 1 Împărați 15:9","content_ro":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","summary_ro":"15:9 Asa reigned from 910 to 869 BC.","summary_en":"15:9 Asa reigned from 910 to 869 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:9","title_en":"Study Note: 1 Împărați 15:9","content_ro":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","content_en":"<p><strong>15:9<\/strong> <em>Asa<\/em> reigned from 910 to 869 <span>BC<\/span>.<\/p>","summary_ro":"15:9 Asa reigned from 910 to 869 BC.","summary_en":"15:9 Asa reigned from 910 to 869 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":41478,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69104,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96730,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124356,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>ASA<\/h3>\n<li>1. Third king of the southern kingdom of Judah (910–869 <span>BC<\/span>) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 <span>BC<\/span>). Asa thus inherited a shrunken, vulnerable kingdom. Moreover, he was thrust into a suddenly unstable political arena shaken by collapse of the great world empires of old Babylonia to the north and east in Mesopotamia, and of Egypt to the southwest. Hence until the emerging might of Assyria was firmly established (mid-ninth century <span>BC<\/span>), the small Palestinian states (Israel, Judah, Syria, the Arameans, and Phoenicians, and to some degree the peoples of Moab and Edom) were free to push and shove among themselves.<\/li>\n<p>The rival states had superficial similarities, especially Judah and Israel, but were divided by deep differences and intense self-interest. Borders were in perpetual dispute—never fully settled but seldom contested in all-out bloody conflict. Threats, expedience, bribes, payment of tribute, marriages purchased for power, and other cunning arts in the catalog of political kingcraft were employed to shift alliances. Since all were playing the same game, a kind of fluid balance resulted.<\/p>\n<p>At the beginning of King Asa’s reign there was an initial decade of peace and prosperity. Then, however, he was called upon to face enemy threats and invasion. In those crises he trusted God and forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Further, he cleansed the land of pagan shrines and places of worship and even took away the royal prerogatives and standing of Maacah, his mother. She had erected an image of the fertility goddess Asherah (1 Kgs 15:10; 2 Chr 15:16).<\/p>\n<p>Nonetheless, later in his reign Asa abruptly abandoned his trust in God. By means of a huge gift that stripped the temple treasures, he entered an alliance with Ben-hadad, king of Damascus (Syria) in order to force Baasha, ruler of the northern kingdom of Israel, to withdraw from newly conquered territory in Judah. Asa had become heedless of God’s faithful protection when Israel, Judah’s mortal enemy, stood triumphant and strategically poised to strike, only five miles (8 kilometers) from Jerusalem. Asa’s power play worked. Israel had to retire from the field in the south to meet Ben-hadad’s threat from the north. When Hanani spoke plainly to Asa about his disbelief in God, Asa was infuriated and had Hanani thrown into prison (2 Chr 16:7-10).<\/p>\n<p>For the last years of his long 41-year reign, Asa was ill: “Even when the disease became life threatening, he did not seek the <span>Lord<\/span>’s help but sought help only from his physicians” (2 Chr 16:12, <span>nlt<\/span>). He died and was buried with honor in the royal tombs (1 Kgs 15:24; 2 Chr 16:14).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronicles, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>\n<li>2. A Levite and Berechiah’s father. Berechiah lived in one of the villages of the Netophathites after the exile (1 Chr 9:16).<\/li>","content_en":"<h3>ASA<\/h3>\n<li>1. Third king of the southern kingdom of Judah (910–869 <span>BC<\/span>) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 <span>BC<\/span>). Asa thus inherited a shrunken, vulnerable kingdom. Moreover, he was thrust into a suddenly unstable political arena shaken by collapse of the great world empires of old Babylonia to the north and east in Mesopotamia, and of Egypt to the southwest. Hence until the emerging might of Assyria was firmly established (mid-ninth century <span>BC<\/span>), the small Palestinian states (Israel, Judah, Syria, the Arameans, and Phoenicians, and to some degree the peoples of Moab and Edom) were free to push and shove among themselves.<\/li>\n<p>The rival states had superficial similarities, especially Judah and Israel, but were divided by deep differences and intense self-interest. Borders were in perpetual dispute—never fully settled but seldom contested in all-out bloody conflict. Threats, expedience, bribes, payment of tribute, marriages purchased for power, and other cunning arts in the catalog of political kingcraft were employed to shift alliances. Since all were playing the same game, a kind of fluid balance resulted.<\/p>\n<p>At the beginning of King Asa’s reign there was an initial decade of peace and prosperity. Then, however, he was called upon to face enemy threats and invasion. In those crises he trusted God and forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Further, he cleansed the land of pagan shrines and places of worship and even took away the royal prerogatives and standing of Maacah, his mother. She had erected an image of the fertility goddess Asherah (1 Kgs 15:10; 2 Chr 15:16).<\/p>\n<p>Nonetheless, later in his reign Asa abruptly abandoned his trust in God. By means of a huge gift that stripped the temple treasures, he entered an alliance with Ben-hadad, king of Damascus (Syria) in order to force Baasha, ruler of the northern kingdom of Israel, to withdraw from newly conquered territory in Judah. Asa had become heedless of God’s faithful protection when Israel, Judah’s mortal enemy, stood triumphant and strategically poised to strike, only five miles (8 kilometers) from Jerusalem. Asa’s power play worked. Israel had to retire from the field in the south to meet Ben-hadad’s threat from the north. When Hanani spoke plainly to Asa about his disbelief in God, Asa was infuriated and had Hanani thrown into prison (2 Chr 16:7-10).<\/p>\n<p>For the last years of his long 41-year reign, Asa was ill: “Even when the disease became life threatening, he did not seek the <span>Lord<\/span>’s help but sought help only from his physicians” (2 Chr 16:12, <span>nlt<\/span>). He died and was buried with honor in the royal tombs (1 Kgs 15:24; 2 Chr 16:14).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronicles, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>\n<li>2. A Levite and Berechiah’s father. Berechiah lived in one of the villages of the Netophathites after the exile (1 Chr 9:16).<\/li>","summary_ro":"ASA 1. Third king of the southern kingdom of Judah (910–869 BC) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 B...","summary_en":"ASA 1. Third king of the southern kingdom of Judah (910–869 BC) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 B...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23727,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maachah* (Person) Maacah","title_en":"Maachah* (Person) Maacah","content_ro":"<h3>MAACAH, MAACHAH* (P<span>erson<\/span>)<\/h3>\n<p>Common Hebrew name, often spelled Maachah in the <span>kjv<\/span>.<\/p>\n<p>1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24).<\/p>\n<li>2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2).<\/li>\n<li>3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. <em>See<\/em> Maoch.<\/li>\n<li>4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the wife of Rehoboam, king of Judah (930–913 <span>BC<\/span>), and the mother of King Abijah (913–910 <span>BC<\/span>) and grandmother of King Asa (910–869 <span>BC<\/span>) of Judah (1 Kgs 15:10; 2 Chr 11:20-22). Later, Asa removed her as queen mother because she had an idol made for Asherah (1 Kgs 15:10-13; 2 Chr 15:16). Maacah is spelled Micaiah (Michaiah) in 2 Chronicles 13:2.<\/li>\n<li>5. Caleb’s concubine and the mother of four sons (1 Chr 2:48).<\/li>\n<li>6. Sister of Huppim and Shuppim, the wife of Makir the Manassite and mother of Peresh and Sheresh (1 Chr 7:15-16).<\/li>\n<li>7. Benjamite, the wife of Jeiel, and an ancestress of King Saul (1 Chr 8:29; 9:35).<\/li>\n<li>8. Father of Haman, one of David’s mighty warriors (1 Chr 11:43).<\/li>\n<li>9. Father of Shephatiah, chief officer of Simeon’s tribe during David’s reign (1 Chr 27:16).<\/li>","content_en":"<h3>MAACAH, MAACHAH* (P<span>erson<\/span>)<\/h3>\n<p>Common Hebrew name, often spelled Maachah in the <span>kjv<\/span>.<\/p>\n<p>1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24).<\/p>\n<li>2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2).<\/li>\n<li>3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. <em>See<\/em> Maoch.<\/li>\n<li>4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the wife of Rehoboam, king of Judah (930–913 <span>BC<\/span>), and the mother of King Abijah (913–910 <span>BC<\/span>) and grandmother of King Asa (910–869 <span>BC<\/span>) of Judah (1 Kgs 15:10; 2 Chr 11:20-22). Later, Asa removed her as queen mother because she had an idol made for Asherah (1 Kgs 15:10-13; 2 Chr 15:16). Maacah is spelled Micaiah (Michaiah) in 2 Chronicles 13:2.<\/li>\n<li>5. Caleb’s concubine and the mother of four sons (1 Chr 2:48).<\/li>\n<li>6. Sister of Huppim and Shuppim, the wife of Makir the Manassite and mother of Peresh and Sheresh (1 Chr 7:15-16).<\/li>\n<li>7. Benjamite, the wife of Jeiel, and an ancestress of King Saul (1 Chr 8:29; 9:35).<\/li>\n<li>8. Father of Haman, one of David’s mighty warriors (1 Chr 11:43).<\/li>\n<li>9. Father of Shephatiah, chief officer of Simeon’s tribe during David’s reign (1 Chr 27:16).<\/li>","summary_ro":"MAACAH, MAACHAH* (Person) Common Hebrew name, often spelled Maachah in the kjv. 1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24). 2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2). 3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. See Maoch. 4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the ...","summary_en":"MAACAH, MAACHAH* (Person) Common Hebrew name, often spelled Maachah in the kjv. 1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24). 2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2). 3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. See Maoch. 4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:10","title_en":"Study Note: 1 Împărați 15:10","content_ro":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","content_en":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","summary_ro":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","summary_en":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74691,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:10","title_en":"Study Note: 1 Împărați 15:10","content_ro":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","content_en":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","summary_ro":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","summary_en":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:10","title_en":"Study Note: 1 Împărați 15:10","content_ro":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","content_en":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","summary_ro":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","summary_en":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129943,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:10","title_en":"Study Note: 1 Împărați 15:10","content_ro":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","content_en":"<p><strong>15:10<\/strong> <em>forty-one years:<\/em> The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.<\/p>","summary_ro":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","summary_en":"15:10 forty-one years: The first ten years of Asa’s long reign were peaceful (2 Chr 14:1-7), perhaps due to his father’s decisive victory over Jeroboam.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":22013,"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":47066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:11","title_en":"Study Note: 1 Împărați 15:11","content_ro":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","content_en":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","summary_ro":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","summary_en":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74692,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:11","title_en":"Study Note: 1 Împărați 15:11","content_ro":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","content_en":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","summary_ro":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","summary_en":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:11","title_en":"Study Note: 1 Împărați 15:11","content_ro":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","content_en":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","summary_ro":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","summary_en":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129944,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:11","title_en":"Study Note: 1 Împărați 15:11","content_ro":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","content_en":"<p><strong>15:11-13<\/strong> <em>did what was pleasing:<\/em> In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • <em>shrine prostitutes:<\/em> See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to <em>Maacah,<\/em> deposing her from her influential role as <em>queen mother<\/em> (15:13; 2 Chr 15:16). • The <em>Kidron Valley<\/em> became a place for reforming kings of Judah to destroy pagan idols (2 Kgs 23:4-15; 2 Chr 29:16; 30:14).<\/p>","summary_ro":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","summary_en":"15:11-13 did what was pleasing: In addition to reforms mentioned here, the Chronicler records the positive spiritual influence of God’s prophet Azariah upon the king (2 Chr 15:1-7) and Asa’s convening of a great assembly to renew the covenant with the Lord (2 Chr 15:9-15). • shrine prostitutes: See 1 Kgs 14:23-24. Asa’s efforts to restrict idolatry and pagan fertility rites even extended to Maacah, deposing her from her influential role as queen mother (15:13; 2 Chr 15:16). • The Kidron Valle...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61464,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61670,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89090,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89296,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116716,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116922,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144342,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Israel’s Kings","title_en":"God’s Covenant with Israel’s Kings","content_ro":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","content_en":"<h3>God’s Covenant with Israel’s Kings<\/h3>\n<p>Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recognized that God had kept his promises to David (8:23-26).<\/p>\n<p>Several times during Solomon’s reign, God himself communicated the inviolability of his covenant with David (3:14; 9:4-5; 11:38). God ultimately judged Solomon and subsequent kings by their faithfulness to that covenant in comparison to David (11:12-13; 14:8; 15:3-5, 11). God’s commendation and blessing or disapproval and judgment were consistently based on whether people kept or violated his law (see Deut 28). During the days of the kings, the people of Israel were condemned for willfully turning away from the clear precepts of the Lord contained in the law and spoken through God’s prophets (2 Kgs 17:13-17). Their rejection of God resulted in judgment (2 Kgs 17:18-23; 21:11-15).<\/p>\n<p>God’s dealings with the kings of Israel provide an example for those who are now in covenant with God through Christ. God’s people today are to love the Lord, keep his commandments (John 14:21), and be faithful to him in all things (Matt 25:21; Luke 16:10-12; 2 Tim 3:14; 4:7). Those who follow David’s example of faithfulness will similarly receive God’s praise (see Acts 13:22). Those who confess the name of Jesus, David’s heir (Acts 13:32-37), and who have a heart of devotion to God and his word will seek to live lives that are pure and pleasing to God (see Heb 13:20-21). They look forward to an abundant, eternal inheritance (2 Tim 4:8; Rev 2:10; cp. Gal 5:19-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-17; 1 Kgs 2:2-4; 3:3-15; 8:22-26; 9:1-9; 11:1-13, 29-39; 14:7-16; 15:1-5, 11; 2 Kgs 17:13-23; 21:11-15; Acts 13:21-23<\/p>","summary_ro":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","summary_en":"God’s Covenant with Israel’s Kings Solomon understood his role as David’s successor (1 Kgs 3:7). The aged King David had admonished his son Solomon to keep all of God’s requirements in the law of Moses in order to “be successful in all you do and wherever you go” (2:3). Solomon’s faithfulness would allow the fulfillment of God’s promises to David (1 Kgs 2:4; see 2 Sam 7:5-16). Early in his reign, he consciously emulated his father’s love for and faithfulness to God (1 Kgs 3:3), and he recogni...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144548,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":16401,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"High Place","title_en":"High Place","content_ro":"<h3>HIGH PLACE<\/h3>\n<p>Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a <span class=\"hebrew\" lang=\"he\">bamah<\/span> of the gate, a sanctuary with no special reference to height, located at the city gate as in Dan and Beersheba. It might even have been placed in a declivity (Jer 7:31).<\/p>\n<p>That a <span class=\"hebrew\" lang=\"he\">bamah<\/span> might simply be a burial place with commemorative stelae or memorial stones is clear from such a passage as Ezekiel 43:7. An illustration of such a <span class=\"hebrew\" lang=\"he\">bamah<\/span> is the so-called Gezer high place. This Bronze Age center with its 10 huge pillars is now interpreted as a mortuary shrine instead of a sanctuary in the strict sense of the term.<\/p>\n<p>A second word translated “high place” is <span class=\"hebrew\" lang=\"he\">ramah<\/span> (elevation), from the Hebrew meaning “to be high.” Ezekiel used this term to refer to illicit worship centers (16:24-25, 31-39) that evidently had no necessary connection with height.<\/p>\n<p>One of the best-known and best-preserved of all high places in the vicinity of Palestine is the great high place at Petra, discovered by George L. Robinson in 1900. Located on a ridge west of the Khazneh, or treasury, it consists of a large rectangular court and adjacent altars. The court is about 47 feet (14.3 meters) long and 21 feet (6.4 meters) wide and is cut into the rock platform to a depth of 18 inches (45.7 centimeters). West of the court stand a square and a round altar, each hewn from the solid rock. South of the court is a pool measuring about eight and a half by nine and a half feet (2.6 by 2.9 meters) and cut four feet (1.2 meters) into the rock. South of the pool stand two sacred obelisks or pillars, also cut out of the solid rock. This whole complex is reached from a lower terrace by two flights of stairs. At this center the ancient Nabatean inhabitants of Petra evidently engaged in feasts and sacrifices to honor their gods. Though the worship center in its present form does not date before the first century <span>BC<\/span>, it preserves an ancient tradition of Transjordan and illustrates the pagan and Israelite high places of OT times.<\/p>\n<p>The pagan high place was usually located on a physical height, where one could feel closer to the god. Its first essential was an altar, which might be a heap of earth, unhewn stones, or a unit cut out of the solid rock. Second, there was a stone pillar (Dt 12:3) or obelisk <em>(<\/em><span class=\"hebrew\" lang=\"he\">matsebah<\/span><em>)<\/em> representing the male deity and having phallic associations; third, a tree or pole <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>)<\/em> representing the female deity (a fertility goddess); and fourth, a laver for ceremonial washings. A sanctuary with an image of the deity also required a building of some sort to protect it (2 Kgs 17:29).<\/p>\n<p>At these pagan high places sacrifices of animals and sometimes of human beings took place, and religious prostitution or homosexual acts were common. It is natural that such practices should develop in a context of sympathetic magic, where promiscuity and breeding among human beings was supposed to influence animals and crops.<\/p>\n<p>The Hebrews had legitimate high places between the time of the destruction of the tabernacle at Shiloh and construction of the temple, though there was little similarity to pagan accoutrements or practices, apart from the presence of an altar and the offering of sacrifices. At one high place the people ate a sacrificial meal before Samuel anointed Saul king (1 Sm 9:12–10:1). The tabernacle was located at the high place of Gibeon during the reign of David (1 Chr 16:39; 21:29). Solomon offered sacrifices at several high places (1 Kgs 3:2-3), and at the high place of Gibeon he met God and was granted the gift of wisdom for his administration (vv 4-15). Once Solomon’s temple was completed, high places were eliminated and were off-limits for the Hebrews.<\/p>\n<p>When the Hebrews entered Canaan, they encountered pagan peoples who had long worshiped at high places. God commanded the Israelites to destroy those sanctuaries (Nm 33:51-52) to avoid contamination by them, but the warning went largely unheeded. At the height of the Hebrew kingdom, after Solomon had completed the temple, he built high places for the god Chemosh of Moab, Molech of Ammon, and other gods of his pagan wives. For this sin God determined to split the Hebrew kingdom (1 Kgs 11:7-11).<\/p>\n<p>After the division of the kingdom, Jeroboam established high places at Dan and Bethel, and Ahab and others proliferated their construction. Judgment was prophesied (1 Kgs 13:2-3; 2 Kgs 17:7-18), and ultimately the kingdom of Israel went into captivity to Assyria for her idolatry.<\/p>\n<p>Rehoboam, the first king of the southern kingdom, spread high places all over his domain (1 Kgs 14:23-24). Though King Asa launched a revival of true religion, he did not remove the high places (15:12-14). Jehoshaphat also initiated revival, but again the high places remained (22:43). On the other hand, his son Jehoram and his wife, Athaliah, encouraged their construction (2 Chr 21:11). Joash, during his revival, did not eliminate the high places (2 Kgs 12:3), nor did the good king Uzziah in similar efforts (15:3-4). Ahaz made no pretense of faithfulness to God, and actively encouraged the idolatry of the pagan sanctuaries (16:3-4). Finally, Hezekiah launched a campaign against the high places (2 Chr 31:1), but his policies were reversed during the reign of his wicked son Manasseh (2 Kgs 21:2-9). Josiah led the last Judean revival and again attacked the high places (23:5, 8).<\/p>\n<p>The prophets Isaiah (Is 15:2; 16:12), Jeremiah (Jer 48:35), Ezekiel (Ez 6:3), Hosea (Hos 10:8), and Amos (Am 7:9) roundly condemned these centers of idolatry. <em>See<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; Idols, Idolatry.<\/p>","content_en":"<h3>HIGH PLACE<\/h3>\n<p>Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a <span class=\"hebrew\" lang=\"he\">bamah<\/span> of the gate, a sanctuary with no special reference to height, located at the city gate as in Dan and Beersheba. It might even have been placed in a declivity (Jer 7:31).<\/p>\n<p>That a <span class=\"hebrew\" lang=\"he\">bamah<\/span> might simply be a burial place with commemorative stelae or memorial stones is clear from such a passage as Ezekiel 43:7. An illustration of such a <span class=\"hebrew\" lang=\"he\">bamah<\/span> is the so-called Gezer high place. This Bronze Age center with its 10 huge pillars is now interpreted as a mortuary shrine instead of a sanctuary in the strict sense of the term.<\/p>\n<p>A second word translated “high place” is <span class=\"hebrew\" lang=\"he\">ramah<\/span> (elevation), from the Hebrew meaning “to be high.” Ezekiel used this term to refer to illicit worship centers (16:24-25, 31-39) that evidently had no necessary connection with height.<\/p>\n<p>One of the best-known and best-preserved of all high places in the vicinity of Palestine is the great high place at Petra, discovered by George L. Robinson in 1900. Located on a ridge west of the Khazneh, or treasury, it consists of a large rectangular court and adjacent altars. The court is about 47 feet (14.3 meters) long and 21 feet (6.4 meters) wide and is cut into the rock platform to a depth of 18 inches (45.7 centimeters). West of the court stand a square and a round altar, each hewn from the solid rock. South of the court is a pool measuring about eight and a half by nine and a half feet (2.6 by 2.9 meters) and cut four feet (1.2 meters) into the rock. South of the pool stand two sacred obelisks or pillars, also cut out of the solid rock. This whole complex is reached from a lower terrace by two flights of stairs. At this center the ancient Nabatean inhabitants of Petra evidently engaged in feasts and sacrifices to honor their gods. Though the worship center in its present form does not date before the first century <span>BC<\/span>, it preserves an ancient tradition of Transjordan and illustrates the pagan and Israelite high places of OT times.<\/p>\n<p>The pagan high place was usually located on a physical height, where one could feel closer to the god. Its first essential was an altar, which might be a heap of earth, unhewn stones, or a unit cut out of the solid rock. Second, there was a stone pillar (Dt 12:3) or obelisk <em>(<\/em><span class=\"hebrew\" lang=\"he\">matsebah<\/span><em>)<\/em> representing the male deity and having phallic associations; third, a tree or pole <em>(<\/em><span class=\"hebrew\" lang=\"he\">asherah<\/span><em>)<\/em> representing the female deity (a fertility goddess); and fourth, a laver for ceremonial washings. A sanctuary with an image of the deity also required a building of some sort to protect it (2 Kgs 17:29).<\/p>\n<p>At these pagan high places sacrifices of animals and sometimes of human beings took place, and religious prostitution or homosexual acts were common. It is natural that such practices should develop in a context of sympathetic magic, where promiscuity and breeding among human beings was supposed to influence animals and crops.<\/p>\n<p>The Hebrews had legitimate high places between the time of the destruction of the tabernacle at Shiloh and construction of the temple, though there was little similarity to pagan accoutrements or practices, apart from the presence of an altar and the offering of sacrifices. At one high place the people ate a sacrificial meal before Samuel anointed Saul king (1 Sm 9:12–10:1). The tabernacle was located at the high place of Gibeon during the reign of David (1 Chr 16:39; 21:29). Solomon offered sacrifices at several high places (1 Kgs 3:2-3), and at the high place of Gibeon he met God and was granted the gift of wisdom for his administration (vv 4-15). Once Solomon’s temple was completed, high places were eliminated and were off-limits for the Hebrews.<\/p>\n<p>When the Hebrews entered Canaan, they encountered pagan peoples who had long worshiped at high places. God commanded the Israelites to destroy those sanctuaries (Nm 33:51-52) to avoid contamination by them, but the warning went largely unheeded. At the height of the Hebrew kingdom, after Solomon had completed the temple, he built high places for the god Chemosh of Moab, Molech of Ammon, and other gods of his pagan wives. For this sin God determined to split the Hebrew kingdom (1 Kgs 11:7-11).<\/p>\n<p>After the division of the kingdom, Jeroboam established high places at Dan and Bethel, and Ahab and others proliferated their construction. Judgment was prophesied (1 Kgs 13:2-3; 2 Kgs 17:7-18), and ultimately the kingdom of Israel went into captivity to Assyria for her idolatry.<\/p>\n<p>Rehoboam, the first king of the southern kingdom, spread high places all over his domain (1 Kgs 14:23-24). Though King Asa launched a revival of true religion, he did not remove the high places (15:12-14). Jehoshaphat also initiated revival, but again the high places remained (22:43). On the other hand, his son Jehoram and his wife, Athaliah, encouraged their construction (2 Chr 21:11). Joash, during his revival, did not eliminate the high places (2 Kgs 12:3), nor did the good king Uzziah in similar efforts (15:3-4). Ahaz made no pretense of faithfulness to God, and actively encouraged the idolatry of the pagan sanctuaries (16:3-4). Finally, Hezekiah launched a campaign against the high places (2 Chr 31:1), but his policies were reversed during the reign of his wicked son Manasseh (2 Kgs 21:2-9). Josiah led the last Judean revival and again attacked the high places (23:5, 8).<\/p>\n<p>The prophets Isaiah (Is 15:2; 16:12), Jeremiah (Jer 48:35), Ezekiel (Ez 6:3), Hosea (Hos 10:8), and Amos (Am 7:9) roundly condemned these centers of idolatry. <em>See<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; Idols, Idolatry.<\/p>","summary_ro":"HIGH PLACE Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a bamah of the gate, a sanctuary with no special reference to height, lo...","summary_en":"HIGH PLACE Phrase commonly translated from the Hebrew bamah, which apparently derived from a word originally meaning “the back (or ridge) of an animal.” Thus it came to refer to a height or hill or a stone burial cairn. Usually it was an elevated worship center, such as the ones referred to in Numbers 33:51-52, 1 Samuel 9:13-14, 2 Kings 12:3, 2 Chronicles 21:11, and Ezekiel 36:1-2. But sometimes (as in 2 Kgs 23:8) it was a bamah of the gate, a sanctuary with no special reference to height, lo...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17141,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Idolatry Idols","title_en":"Idolatry Idols","content_ro":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","content_en":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","summary_ro":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","summary_en":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":41704,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69330,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96956,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124582,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","content_en":"<h3>Asa<\/h3>\n<p>Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 <span>BC<\/span>) and reigned for 41 years (910–869 <span>BC<\/span>).<\/p>\n<p>In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16).<\/p>\n<p>In these early days, God blessed Asa’s reign with military victory and peace. Asa forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Asa’s most astounding conquest was over an Ethiopian leader named Zerah, who attacked Judah with more than a million troops. Because of Asa’s obedience and faithfulness, God gave him a tremendous victory (14:9-15).<\/p>\n<p>Unfortunately, Asa’s attitude changed toward the end of his life, and he abandoned his trust in God. Baasha, the king of the northern kingdom, attacked Judah with the support of Ben-hadad, king of Aram, and fortified the city of Ramah. Asa paid the king of Aram to change sides and support him rather than Baasha. This meant that Asa had more confidence in a foreign king than in the Lord. Worse, Asa paid Ben-hadad with gold and silver that he had earlier given to the Temple! Asa’s power play worked, and the northern kingdom of Israel had to leave Judah to stave off Ben-hadad’s threat from the north. But the prophet Hanani rebuked Asa for his disbelief in God. Infuriated, Asa had Hanani thrown into prison (16:7-10).<\/p>\n<p>For the final years of his reign, Asa became ill with a serious foot disease. “Even with the severity of his disease, he did not seek the <span>Lord<\/span>’s help but turned only to his physicians” (16:12). Even so, when Asa died he was buried with honor in the royal tombs (16:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:8-24; 2 Chr 14:1–16:14<\/p>","summary_ro":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","summary_en":"Asa Asa became the third king of Judah after the split of Solomon’s empire into independent kingdoms. Asa succeeded his father, Abijah, after Abijah’s brief kingship (913–910 BC) and reigned for 41 years (910–869 BC). In the beginning of his reign, Asa was a good king. He opposed the worship of false gods in the land, destroyed the Asherah pole that his grandmother Maacah had set up, and removed her remaining political influence (1 Kgs 15:13; 2 Chr 15:16). In these early days, God blessed Asa...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17142,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Idolatry Idols","title_en":"Idolatry Idols","content_ro":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","content_en":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","summary_ro":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","summary_en":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":47067,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:14","title_en":"Study Note: 1 Împărați 15:14","content_ro":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","content_en":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","summary_ro":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","summary_en":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74693,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:14","title_en":"Study Note: 1 Împărați 15:14","content_ro":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","content_en":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","summary_ro":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","summary_en":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:14","title_en":"Study Note: 1 Împărați 15:14","content_ro":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","content_en":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","summary_ro":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","summary_en":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129945,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:14","title_en":"Study Note: 1 Împărați 15:14","content_ro":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","content_en":"<p><strong>15:14-15<\/strong> Although he allowed the <em>pagan shrines<\/em> to remain, <em>Asa’s heart remained . . . faithful to the<\/em> <span>Lord<\/span>. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).<\/p>","summary_ro":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","summary_en":"15:14-15 Although he allowed the pagan shrines to remain, Asa’s heart remained . . . faithful to the Lord. The pagan shrines apparently became locations for worshiping the Lord. In his latter days, Asa’s spiritual ardor appears to have diminished (2 Chr 16:7-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61622,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61687,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89158,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89248,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89313,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116784,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116874,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116939,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144410,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144500,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144565,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":94,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abel (Place)","title_en":"Abel (Place)","content_ro":"<h3>ABEL (P<span>lace<\/span>)<\/h3>\n<p>Fortified border city in upper Galilee to which King David’s general Joab pursued the rebel Sheba. After a wise woman of the city negotiated with Joab, the citizens executed Sheba and threw his head over the wall. Joab then called off the siege (2 Sm 20:13-22). The city was later conquered by the Syrian Ben-hadad during a continuing war between King Asa of Judah and King Baasha of Israel. When Asa persuaded Ben-hadad to break a treaty with Baasha, Ben-hadad took a large amount of territory, including Abel, or Abel-beth-maacah, as it was also called (1 Kgs 15:16-20). Still later, Abel-beth-maacah (sometimes called simply Abel of Beth-maacah, or Abel of Beth-maachah) was conquered by Tiglath-pileser III, and its inhabitants were taken captive to Assyria (2 Kgs 15:29). The same city is called Abel-maim (“meadow of water”), emphasizing the productivity of the region (2 Chr 16:4). The town has been identified with modern Tell Abil-el-Qamh.<\/p>","content_en":"<h3>ABEL (P<span>lace<\/span>)<\/h3>\n<p>Fortified border city in upper Galilee to which King David’s general Joab pursued the rebel Sheba. After a wise woman of the city negotiated with Joab, the citizens executed Sheba and threw his head over the wall. Joab then called off the siege (2 Sm 20:13-22). The city was later conquered by the Syrian Ben-hadad during a continuing war between King Asa of Judah and King Baasha of Israel. When Asa persuaded Ben-hadad to break a treaty with Baasha, Ben-hadad took a large amount of territory, including Abel, or Abel-beth-maacah, as it was also called (1 Kgs 15:16-20). Still later, Abel-beth-maacah (sometimes called simply Abel of Beth-maacah, or Abel of Beth-maachah) was conquered by Tiglath-pileser III, and its inhabitants were taken captive to Assyria (2 Kgs 15:29). The same city is called Abel-maim (“meadow of water”), emphasizing the productivity of the region (2 Chr 16:4). The town has been identified with modern Tell Abil-el-Qamh.<\/p>","summary_ro":"ABEL (Place) Fortified border city in upper Galilee to which King David’s general Joab pursued the rebel Sheba. After a wise woman of the city negotiated with Joab, the citizens executed Sheba and threw his head over the wall. Joab then called off the siege (2 Sm 20:13-22). The city was later conquered by the Syrian Ben-hadad during a continuing war between King Asa of Judah and King Baasha of Israel. When Asa persuaded Ben-hadad to break a treaty with Baasha, Ben-hadad took a large amount of...","summary_en":"ABEL (Place) Fortified border city in upper Galilee to which King David’s general Joab pursued the rebel Sheba. After a wise woman of the city negotiated with Joab, the citizens executed Sheba and threw his head over the wall. Joab then called off the siege (2 Sm 20:13-22). The city was later conquered by the Syrian Ben-hadad during a continuing war between King Asa of Judah and King Baasha of Israel. When Asa persuaded Ben-hadad to break a treaty with Baasha, Ben-hadad took a large amount of...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3437,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baasha","title_en":"Baasha","content_ro":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","content_en":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","summary_ro":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","summary_en":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26983,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Naphtali","title_en":"Tribe of Naphtali","content_ro":"<h3>NAPHTALI, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee.<\/p>\n<p>During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later census taken near the end of their desert sojourning records 45,400 men capable of battle (26:48). When Moses sent the 12 spies to search out the land of Canaan, Nahbi, Vophsi’s son, represented Naphtali’s tribe (13:14). Other significant activities involving Naphtali’s tribe during the wilderness wanderings include the position of encampment around the tabernacle while in the desert (2:29); the distribution of the land, in which Pedahel, Ammihud’s son, represented Naphtali in the ceremony of choosing lots (34:28); and the ratification of the covenant at Shechem (Dt 27:13). Finally, like the rest of the tribes, Naphtali was the recipient of a blessing from Moses (Dt 33:23).<\/p>\n<p>The tribal inheritance of Naphtali was located on the eastern side of upper Galilee, bordered on the south by Zebulun and by Asher on the west (Jos 19:34). Within its borders were several Levitical cities (Jos 21:6; 1 Chr 6:62) and a city of refuge, Kedesh (Jos 20:7; 1 Chr 6:76). Though they successfully occupied the region, they did not initially drive out the Canaanites (Jgs 1:33). They did, however, subjugate the inhabitants of the Canaanite cities Beth-shemesh and Beth-anath to forced labor. As a result of their location, they were involved in some major conflicts with the indigenous population and foreign invaders. The most significant of these was the war with Jabin, king of Hazor. Barak, son of Abinoam, from Kedesh in Naphtali joined Deborah, the prophetess, and together they led the tribes of Zebulun and Naphtali against the Canaanites (chs 4–5). Along with the tribes of Asher, Zebulun, and Manasseh, the tribe of Naphtali was also called by Gideon into battle against the Midianites (6:35).<\/p>\n<p>During the united monarchy, the tribe of Naphtali sent troops to Hebron, demonstrating their support of David’s kingship over all of Israel (1 Chr 12:34). Naphtali’s continued allegiance to the Davidic dynasty was evidenced in their support of Solomon’s administrative system. Ahimaaz of Naphtali’s tribe was one of 12 officers who administered the various regional districts for the king; this same Ahimaaz also married Basemath, the daughter of Solomon (1 Kgs 4:15).<\/p>\n<p>The history of the tribe during the divided monarchy is sketchy, and references to Naphtali occur in the contexts of military conflicts. During the reign of Asa in Judah, Baasha, king of Israel, sought to build a fortress at Ramah on the central Benjamite plateau. Feeling threatened, Asa encouraged Ben-hadad of Syria to attack the northern kingdom. The Syrian monarch complied, and the brunt of his attack was felt by Naphtali’s tribe (1 Kgs 15:16-24). Baasha withdrew his troops from the Benjamite plateau only to encounter the powerful onslaught of the Syrian army. The other major foreign power to exert its influence in the region of Naphtali was Assyria, particularly during the reign of Tiglath-pileser III. During the rule of Pekah in Israel and Rezon in Syria, this Assyrian monarch came and captured Gilead, Galilee, and Naphtali (2 Kgs 15:29) in 732 <span>BC<\/span>.<\/p>\n<p>According to the prophet Isaiah (Is 9:1), though the Lord had made Naphtali’s land contemptible, he would make it glorious once again. Matthew sees the fulfillment of this prophecy in the person of Christ, who brought the message of God’s kingdom to the Jews living in the region of Naphtali’s tribe (Mt 4:13-15). In the book of Revelation (Rv 7:6), 12,000 members of Naphtali’s tribe are included among the sealed multitude of Israel.<\/p>","content_en":"<h3>NAPHTALI, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee.<\/p>\n<p>During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later census taken near the end of their desert sojourning records 45,400 men capable of battle (26:48). When Moses sent the 12 spies to search out the land of Canaan, Nahbi, Vophsi’s son, represented Naphtali’s tribe (13:14). Other significant activities involving Naphtali’s tribe during the wilderness wanderings include the position of encampment around the tabernacle while in the desert (2:29); the distribution of the land, in which Pedahel, Ammihud’s son, represented Naphtali in the ceremony of choosing lots (34:28); and the ratification of the covenant at Shechem (Dt 27:13). Finally, like the rest of the tribes, Naphtali was the recipient of a blessing from Moses (Dt 33:23).<\/p>\n<p>The tribal inheritance of Naphtali was located on the eastern side of upper Galilee, bordered on the south by Zebulun and by Asher on the west (Jos 19:34). Within its borders were several Levitical cities (Jos 21:6; 1 Chr 6:62) and a city of refuge, Kedesh (Jos 20:7; 1 Chr 6:76). Though they successfully occupied the region, they did not initially drive out the Canaanites (Jgs 1:33). They did, however, subjugate the inhabitants of the Canaanite cities Beth-shemesh and Beth-anath to forced labor. As a result of their location, they were involved in some major conflicts with the indigenous population and foreign invaders. The most significant of these was the war with Jabin, king of Hazor. Barak, son of Abinoam, from Kedesh in Naphtali joined Deborah, the prophetess, and together they led the tribes of Zebulun and Naphtali against the Canaanites (chs 4–5). Along with the tribes of Asher, Zebulun, and Manasseh, the tribe of Naphtali was also called by Gideon into battle against the Midianites (6:35).<\/p>\n<p>During the united monarchy, the tribe of Naphtali sent troops to Hebron, demonstrating their support of David’s kingship over all of Israel (1 Chr 12:34). Naphtali’s continued allegiance to the Davidic dynasty was evidenced in their support of Solomon’s administrative system. Ahimaaz of Naphtali’s tribe was one of 12 officers who administered the various regional districts for the king; this same Ahimaaz also married Basemath, the daughter of Solomon (1 Kgs 4:15).<\/p>\n<p>The history of the tribe during the divided monarchy is sketchy, and references to Naphtali occur in the contexts of military conflicts. During the reign of Asa in Judah, Baasha, king of Israel, sought to build a fortress at Ramah on the central Benjamite plateau. Feeling threatened, Asa encouraged Ben-hadad of Syria to attack the northern kingdom. The Syrian monarch complied, and the brunt of his attack was felt by Naphtali’s tribe (1 Kgs 15:16-24). Baasha withdrew his troops from the Benjamite plateau only to encounter the powerful onslaught of the Syrian army. The other major foreign power to exert its influence in the region of Naphtali was Assyria, particularly during the reign of Tiglath-pileser III. During the rule of Pekah in Israel and Rezon in Syria, this Assyrian monarch came and captured Gilead, Galilee, and Naphtali (2 Kgs 15:29) in 732 <span>BC<\/span>.<\/p>\n<p>According to the prophet Isaiah (Is 9:1), though the Lord had made Naphtali’s land contemptible, he would make it glorious once again. Matthew sees the fulfillment of this prophecy in the person of Christ, who brought the message of God’s kingdom to the Jews living in the region of Naphtali’s tribe (Mt 4:13-15). In the book of Revelation (Rv 7:6), 12,000 members of Naphtali’s tribe are included among the sealed multitude of Israel.<\/p>","summary_ro":"NAPHTALI, Tribe of One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee. During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later ...","summary_en":"NAPHTALI, Tribe of One of the 12 tribes of Israel that migrated from Egypt to Canaan, ultimately settling in northern Canaan in the high country of Galilee. During the period of the Israelite exodus from Egypt, Naphtali’s tribe is mentioned only incidentally. Acting as the leader of the tribe, Ahira, Enan’s son (Nm 2:29; 7:28), helped conduct the census of Naphtali (1:15) as Israel prepared for the prospect of war. The first census records 53,400 men ready for war (vv 42-43), whereas a later ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36992,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47068,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:16","title_en":"Study Note: 1 Împărați 15:16","content_ro":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","content_en":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","summary_ro":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","summary_en":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74694,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:16","title_en":"Study Note: 1 Împărați 15:16","content_ro":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","content_en":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","summary_ro":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","summary_en":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:16","title_en":"Study Note: 1 Împărați 15:16","content_ro":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","content_en":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","summary_ro":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","summary_en":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129946,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:16","title_en":"Study Note: 1 Împărați 15:16","content_ro":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","content_en":"<p><strong>15:16<\/strong> <em>Baasha<\/em> began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. <em>Asa<\/em> also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 <span>BC<\/span>). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.<\/p>","summary_ro":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","summary_en":"15:16 Baasha began to reign in Asa’s third year (15:33); when Baasha was established, Judah faced renewed hostilities with Israel. Asa also withstood an attack by Zerah the Ethiopian (2 Chr 14:9-12), who was apparently a commander in the service of Pharaoh Osorkon I (924–889 BC). Asa and his troops won a great victory and took vast plunder from Zerah’s forces and from towns in the Negev that probably launched the Egyptian invasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":3438,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baasha","title_en":"Baasha","content_ro":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","content_en":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","summary_ro":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","summary_en":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32359,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ramah","title_en":"Ramah","content_ro":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\n<p>During the period of the divided kingdom (930– 722 <span>BC<\/span>), King Baasha of Israel (908–886 <span>BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 <span>BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 <span>BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\n<p>The cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 <span>BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\n<p>Following the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). <em>See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). <em>See<\/em> Ramoth-gilead.<\/li>","content_en":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\n<p>During the period of the divided kingdom (930– 722 <span>BC<\/span>), King Baasha of Israel (908–886 <span>BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 <span>BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 <span>BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\n<p>The cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 <span>BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\n<p>Following the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). <em>See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). <em>See<\/em> Ramoth-gilead.<\/li>","summary_ro":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","summary_en":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47069,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:17","title_en":"Study Note: 1 Împărați 15:17","content_ro":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","content_en":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","summary_ro":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","summary_en":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74695,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:17","title_en":"Study Note: 1 Împărați 15:17","content_ro":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","content_en":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","summary_ro":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","summary_en":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:17","title_en":"Study Note: 1 Împărați 15:17","content_ro":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","content_en":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","summary_ro":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","summary_en":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129947,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:17","title_en":"Study Note: 1 Împărați 15:17","content_ro":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","content_en":"<p><strong>15:17<\/strong> Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as <em>Ramah<\/em> in Judah<em>,<\/em> about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to <em>Judah<\/em> and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).<\/p>","summary_ro":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","summary_en":"15:17 Baasha’s southward thrust recaptured towns previously lost to Abijam (2 Chr 13:19), as well as Ramah in Judah, about four miles north of Jerusalem. This sealed the border, preventing the Israelites from defecting to Judah and confining Asa to his own territory. Ramah commanded the important north–south and east–west routes in Canaan (Judg 4:5; Isa 10:29; Jer 31:15; 40:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":41592,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69218,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96844,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124470,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1080,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alliance","title_en":"Alliance","content_ro":"<h3>ALLIANCE<\/h3>\n<p>Close association of powerful individuals or nations for a common objective. Such alliances were ratified by various means, including gifts, oaths, dowries and marriages, and covenants.<\/p>\n<p>In patriarchal times Israelites entered into alliances with foreign nations without hesitation. Abraham had an alliance with three Amorites: Mamre, Eshcol, and Aner (Gn 14:13, 24) and with Abimelech, king of Gerar (Gn 21:22-34). Isaac also made an alliance with Abimelech (Gn 26:26-31). Later, Moses forbade the Israelites to make alliances with the Canaanites (Ex 23:31-33; 34:12; Dt 7:1-4), primarily for religious reasons. In the time of the judges the Israelites were reminded of that command (Jgs 2:1-3), but Joshua 9 tells how Israel was tricked into making an alliance with the Gibeonites.<\/p>\n<p>During the period of the monarchy, various kings formed alliances and intermarried with foreigners. David (before he was king of all Israel) made an agreement with Achish, king of Gath, under which he was expected to fight with the Philistines against the Israelite army of Saul (1 Sm 27:1; 28:2). Solomon made alliances for the purpose of trade with Hiram of Tyre (1 Kgs 5:1-18; 9:26-28) and with the king of Egypt (1 Kgs 9:16). After the division of the kingdom, Asa formed an alliance with the king of Syria, Ben-hadad (1 Kgs 15:18-20). Shortly thereafter, Ahab, King of Israel, joined Jehoshaphat in fighting Syria (1 Kgs 22:1-4; 2 Chr 18:1-13). About a century later, King Pekah of Israel formed an alliance with Rezin, king of Syria, to fight Ahaz, king of Judah (Is 7:1-9), and Ahaz in turn made an alliance with Tiglath-pileser, king of Assyria, to fight against Pekah and Rezin (2 Kgs 16:7-9). The last king of Judah, Zedekiah, made an alliance with Egypt against the Babylonians (2 Kgs 24:20; Ez 17:1-21). In general these alliances brought foreign cults into Jerusalem (2 Kgs 16:10-18) and led the prophets to cry out against them (Hos 8:8-10; Is 30:1-3, 15-16; Jer 2:18).<\/p>","content_en":"<h3>ALLIANCE<\/h3>\n<p>Close association of powerful individuals or nations for a common objective. Such alliances were ratified by various means, including gifts, oaths, dowries and marriages, and covenants.<\/p>\n<p>In patriarchal times Israelites entered into alliances with foreign nations without hesitation. Abraham had an alliance with three Amorites: Mamre, Eshcol, and Aner (Gn 14:13, 24) and with Abimelech, king of Gerar (Gn 21:22-34). Isaac also made an alliance with Abimelech (Gn 26:26-31). Later, Moses forbade the Israelites to make alliances with the Canaanites (Ex 23:31-33; 34:12; Dt 7:1-4), primarily for religious reasons. In the time of the judges the Israelites were reminded of that command (Jgs 2:1-3), but Joshua 9 tells how Israel was tricked into making an alliance with the Gibeonites.<\/p>\n<p>During the period of the monarchy, various kings formed alliances and intermarried with foreigners. David (before he was king of all Israel) made an agreement with Achish, king of Gath, under which he was expected to fight with the Philistines against the Israelite army of Saul (1 Sm 27:1; 28:2). Solomon made alliances for the purpose of trade with Hiram of Tyre (1 Kgs 5:1-18; 9:26-28) and with the king of Egypt (1 Kgs 9:16). After the division of the kingdom, Asa formed an alliance with the king of Syria, Ben-hadad (1 Kgs 15:18-20). Shortly thereafter, Ahab, King of Israel, joined Jehoshaphat in fighting Syria (1 Kgs 22:1-4; 2 Chr 18:1-13). About a century later, King Pekah of Israel formed an alliance with Rezin, king of Syria, to fight Ahaz, king of Judah (Is 7:1-9), and Ahaz in turn made an alliance with Tiglath-pileser, king of Assyria, to fight against Pekah and Rezin (2 Kgs 16:7-9). The last king of Judah, Zedekiah, made an alliance with Egypt against the Babylonians (2 Kgs 24:20; Ez 17:1-21). In general these alliances brought foreign cults into Jerusalem (2 Kgs 16:10-18) and led the prophets to cry out against them (Hos 8:8-10; Is 30:1-3, 15-16; Jer 2:18).<\/p>","summary_ro":"ALLIANCE Close association of powerful individuals or nations for a common objective. Such alliances were ratified by various means, including gifts, oaths, dowries and marriages, and covenants. In patriarchal times Israelites entered into alliances with foreign nations without hesitation. Abraham had an alliance with three Amorites: Mamre, Eshcol, and Aner (Gn 14:13, 24) and with Abimelech, king of Gerar (Gn 21:22-34). Isaac also made an alliance with Abimelech (Gn 26:26-31). Later, Moses fo...","summary_en":"ALLIANCE Close association of powerful individuals or nations for a common objective. Such alliances were ratified by various means, including gifts, oaths, dowries and marriages, and covenants. In patriarchal times Israelites entered into alliances with foreign nations without hesitation. Abraham had an alliance with three Amorites: Mamre, Eshcol, and Aner (Gn 14:13, 24) and with Abimelech, king of Gerar (Gn 21:22-34). Isaac also made an alliance with Abimelech (Gn 26:26-31). Later, Moses fo...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baasha","title_en":"Baasha","content_ro":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","content_en":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","summary_ro":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","summary_en":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4282,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ben-Hadad","title_en":"Ben-Hadad","content_ro":"<h3>BEN-HADAD<\/h3>\n<p>Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18).<\/p>\n<p>1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 <span>BC<\/span>) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erupted into a major encounter. Baasha conducted a major campaign against King Asa (910–869 <span>BC<\/span>) of Judah. In order to cut off infiltration into his kingdom and defection to the southern kingdom, Baasha fortified the city of Ramah, situated north of Jerusalem but uncomfortably close to it. His action extended Israel’s territory into Judah.<\/p>\n<p>In the face of that threat, Asa sent his remaining wealth to Ben-hadad I, asking him to break his pact with Baasha (vv 18-19). The Syrian king took advantage of the offer and sent his armies against Israel. He conquered the cities of Ijon, Dan, and Abel-beth-maacah plus the territory of Naphtali (v 20), thus ensuring Syrian control of the main caravan routes through Galilee. Baasha was forced to abandon Ramah and move to Tirzah. Asa then conscripted the population of Judah to dismantle and carry off the fortifications erected by Baasha. Materials taken from Ramah were used to help build Geba in the territory of Benjamin. Asa’s victory became the subject of a prophetic protest by Hanani, who berated Asa for his reliance on the king of Syria (16:7).<\/p>\n<li>2. Ben-hadad II. The biblical accounts in 1 Kings and 2 Chronicles do not make a clear differentiation between Ben-hadad I and II. Some scholars have therefore identified them as a single person. This view finds apparent support in the “Melqart Stele,” which mentions Ben-hadad and to which a date of about 850 <span>BC<\/span> has been assigned. It seems better, however, to posit a Ben-hadad II who was the son of Ben-hadad I. If one does not distinguish between the two, Ben-hadad’s activity must overlap both the reign of Ahab (874–853 <span>BC<\/span>) and that of Baasha. In each, a military encounter with Ben-hadad was recorded; one must posit an interval of up to four decades between the encounters if no distinction is made.<\/li>\n<p>Ben-hadad II led a coalition of armies against Samaria during the reign of King Ahab of Israel. In the course of the siege, Ben-hadad demanded that Ahab surrender his wealth, wives, and children to him. Ahab agreed to that demand, but when Ben-hadad added the condition that he be given anything that his aides laid their hands on, Ahab refused on advice of his counselors. His refusal enraged Ben-hadad.<\/p>\n<p>An anonymous prophet predicted that Ahab would defeat the armies of Ben-hadad (1 Kgs 20:13). Ahab’s victory came when aides of the district governors killed the soldiers who had come out of the Syrian camp to take them captive. The Syrian forces fled. Ben-hadad was again defeated by the Israelites the next year when he attempted to engage them in battle on the plain rather than in the hill country. His reason was his belief that the “gods” of the Israelites were gods of the hills (v 23). That Syrian defeat was also predicted by a prophet, who declared its cause to be Ben-hadad’s misconception of the nature of Israel’s God (v 28).<\/p>\n<p>Ben-hadad pleaded for his life, promising to restore all the cities his father had taken from Israel. Ahab agreed, but his action met with prophetic protest (vv 35-43). The pact established by the two kings brought about a cessation of hostilities that lasted only three years. The peace was broken by Ahab, who, at the instigation of King Jehoshaphat of Judah, sought to regain the city of Ramoth-gilead. Guidance was first sought from a group of prophets who predicted victory. Micaiah, however, a true prophet, predicted defeat (22:5-28). Ahab’s forces were defeated, and Ahab died in battle (vv 29-36).<\/p>\n<p>Ben-hadad also figured in the life of the prophet Elisha, whom he sought to capture (2 Kgs 6:11-19). The attempt was thwarted when the Syrian army was stricken with blindness.<\/p>\n<li>3. Ben-hadad III, son of King Hazael of Syria. This Ben-hadad was not related to Ben-hadad I or II but adopted the name. Because Jehoahaz (814–798 <span>BC<\/span>), king of Israel, did not follow the Lord, God allowed Israel to come under the control of Ben-hadad III. Release from the oppression of Ben-hadad III was accomplished by a “savior” (2 Kgs 13:5), probably a reference to Assyrian incursions into Syria.<\/li>\n<p><em>See also<\/em> Syria, Syrians; Israel, History of.<\/p>","content_en":"<h3>BEN-HADAD<\/h3>\n<p>Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18).<\/p>\n<p>1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 <span>BC<\/span>) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erupted into a major encounter. Baasha conducted a major campaign against King Asa (910–869 <span>BC<\/span>) of Judah. In order to cut off infiltration into his kingdom and defection to the southern kingdom, Baasha fortified the city of Ramah, situated north of Jerusalem but uncomfortably close to it. His action extended Israel’s territory into Judah.<\/p>\n<p>In the face of that threat, Asa sent his remaining wealth to Ben-hadad I, asking him to break his pact with Baasha (vv 18-19). The Syrian king took advantage of the offer and sent his armies against Israel. He conquered the cities of Ijon, Dan, and Abel-beth-maacah plus the territory of Naphtali (v 20), thus ensuring Syrian control of the main caravan routes through Galilee. Baasha was forced to abandon Ramah and move to Tirzah. Asa then conscripted the population of Judah to dismantle and carry off the fortifications erected by Baasha. Materials taken from Ramah were used to help build Geba in the territory of Benjamin. Asa’s victory became the subject of a prophetic protest by Hanani, who berated Asa for his reliance on the king of Syria (16:7).<\/p>\n<li>2. Ben-hadad II. The biblical accounts in 1 Kings and 2 Chronicles do not make a clear differentiation between Ben-hadad I and II. Some scholars have therefore identified them as a single person. This view finds apparent support in the “Melqart Stele,” which mentions Ben-hadad and to which a date of about 850 <span>BC<\/span> has been assigned. It seems better, however, to posit a Ben-hadad II who was the son of Ben-hadad I. If one does not distinguish between the two, Ben-hadad’s activity must overlap both the reign of Ahab (874–853 <span>BC<\/span>) and that of Baasha. In each, a military encounter with Ben-hadad was recorded; one must posit an interval of up to four decades between the encounters if no distinction is made.<\/li>\n<p>Ben-hadad II led a coalition of armies against Samaria during the reign of King Ahab of Israel. In the course of the siege, Ben-hadad demanded that Ahab surrender his wealth, wives, and children to him. Ahab agreed to that demand, but when Ben-hadad added the condition that he be given anything that his aides laid their hands on, Ahab refused on advice of his counselors. His refusal enraged Ben-hadad.<\/p>\n<p>An anonymous prophet predicted that Ahab would defeat the armies of Ben-hadad (1 Kgs 20:13). Ahab’s victory came when aides of the district governors killed the soldiers who had come out of the Syrian camp to take them captive. The Syrian forces fled. Ben-hadad was again defeated by the Israelites the next year when he attempted to engage them in battle on the plain rather than in the hill country. His reason was his belief that the “gods” of the Israelites were gods of the hills (v 23). That Syrian defeat was also predicted by a prophet, who declared its cause to be Ben-hadad’s misconception of the nature of Israel’s God (v 28).<\/p>\n<p>Ben-hadad pleaded for his life, promising to restore all the cities his father had taken from Israel. Ahab agreed, but his action met with prophetic protest (vv 35-43). The pact established by the two kings brought about a cessation of hostilities that lasted only three years. The peace was broken by Ahab, who, at the instigation of King Jehoshaphat of Judah, sought to regain the city of Ramoth-gilead. Guidance was first sought from a group of prophets who predicted victory. Micaiah, however, a true prophet, predicted defeat (22:5-28). Ahab’s forces were defeated, and Ahab died in battle (vv 29-36).<\/p>\n<p>Ben-hadad also figured in the life of the prophet Elisha, whom he sought to capture (2 Kgs 6:11-19). The attempt was thwarted when the Syrian army was stricken with blindness.<\/p>\n<li>3. Ben-hadad III, son of King Hazael of Syria. This Ben-hadad was not related to Ben-hadad I or II but adopted the name. Because Jehoahaz (814–798 <span>BC<\/span>), king of Israel, did not follow the Lord, God allowed Israel to come under the control of Ben-hadad III. Release from the oppression of Ben-hadad III was accomplished by a “savior” (2 Kgs 13:5), probably a reference to Assyrian incursions into Syria.<\/li>\n<p><em>See also<\/em> Syria, Syrians; Israel, History of.<\/p>","summary_ro":"BEN-HADAD Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18). 1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 BC) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erup...","summary_en":"BEN-HADAD Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18). 1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 BC) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erup...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hezion","title_en":"Hezion","content_ro":"<h3>HEZION<\/h3>\n<p>Tabrimmon’s father and the grandfather of Ben-hadad, king of Syria. Ben-hadad formed an alliance with King Asa of Judah (910–869 <span>BC<\/span>) and opposed Israel’s King Baasha (908–886 <span>BC<\/span>; 1 Kgs 15:18).<\/p>","content_en":"<h3>HEZION<\/h3>\n<p>Tabrimmon’s father and the grandfather of Ben-hadad, king of Syria. Ben-hadad formed an alliance with King Asa of Judah (910–869 <span>BC<\/span>) and opposed Israel’s King Baasha (908–886 <span>BC<\/span>; 1 Kgs 15:18).<\/p>","summary_ro":"HEZION Tabrimmon’s father and the grandfather of Ben-hadad, king of Syria. Ben-hadad formed an alliance with King Asa of Judah (910–869 BC) and opposed Israel’s King Baasha (908–886 BC; 1 Kgs 15:18).","summary_en":"HEZION Tabrimmon’s father and the grandfather of Ben-hadad, king of Syria. Ben-hadad formed an alliance with King Asa of Judah (910–869 BC) and opposed Israel’s King Baasha (908–886 BC; 1 Kgs 15:18).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25888,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36558,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Syrians Syria","title_en":"Syrians Syria","content_ro":"<h3>SYRIA, SYRIANS<\/h3>\n<p>Terms used in the Septuagint and in some English translations to render the names Aram, Arameans.<\/p>\n<p class=\"h2\" id=\"HistoryoftheArameans\">History of the Arameans<\/p>\n<p>According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they were to go back to their original home. The precise origins of this group of people are, however, lost in antiquity. When they emerged clearly into history, they were settled around the central Euphrates from which they were spread out east, west, and north.<\/p>\n<p>The Arameans were traditionally thought to have been established in upper Mesopotamia in the first part of the second millennium <span>BC<\/span>. Bethuel and Laban were known as Arameans (Gn 25:20; 28:1-7); the home of Bethuel was in Paddan-aram (25:20). The prophet Hosea recalls the tradition by noting that Jacob fled to “the field of Aram” (Hos 12:12) or “Aram-naharaim” (Aram of the two rivers), which was the northern part of Mesopotamia between the Euphrates and Tigris Rivers. In the creedal confession in Deuteronomy 26:5, the Israelite who brought his firstfruits confessed, “My father [probably Jacob] was a wandering Aramean.”<\/p>\n<p>Probably the best early evidence of an Aramean presence in this area comes from Tiglath-pileser I. In his annals of his fourth year (1112 <span>BC<\/span>), he speaks of a campaign among the “Akhlama, Arameans” in the Middle Euphrates area and the sacking of six Aramean villages in the Mt Bishri area.<\/p>\n<p>The Arameans of upper Mesopotamia became important in biblical history. They set up a number of separate Aramean states, two of which were especially important for the people of Israel—Aram-zobah in the days of David, and Aram-damascus from the days of Solomon onward.<\/p>\n<p>By about 1100 <span>BC<\/span>, the Aramean tribes had spread throughout Syria and had expanded into northern Transjordan, where they came into conflict with the Israelites. At his peak Hadadezer, king of Aram-zobah, embraced several vassals, such as Damascus, Maacah, and Tob. He was eventually defeated by King David (2 Sm 8:3-4; 10:17-19).<\/p>\n<p>Events in Israel and Judah had some bearing on Damascus. After the death of Solomon, when the formerly united kingdom became divided into Judah and Israel, tension arose between the two small states. War broke out between Baasha of Israel and Asa of Judah in the years 890–880 <span>BC<\/span>. Asa sought aid from Ben-hadad I of Damascus (1 Kgs 15:18). Lands in Transjordan changed hands several times. The successors of Omri of Israel—namely Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Jehoash—had many conflicts with Damascus. Ahab fought Ben-hadad and his 32 allies who besieged Samaria (20:1), but Israel defeated him. A second time Ben-hadad entered Israelite territory and reached Aphek (20:26), but he was again defeated and captured. As a consequence of his defeat and for the price of his release, he was obliged to make bazaars available in Damascus for Israelite trade. After three years of peace between Israel and Damascus, hostilities broke out again and resulted in a battle in the region of Ramoth-gilead in which Ahab was killed (22:29-37). Aram-damascus was eventually defeated by King Jehoash of Israel (2 Kgs 13:25).<\/p>\n<p class=\"h2\" id=\"SyriaaftertheCollapseoftheArameanKingdoms\">Syria after the Collapse of the Aramean Kingdoms<\/p>\n<p>After the collapse of Aram-damascus in 733–732 <span>BC<\/span>, the political character of the whole region changed. Over the centuries that followed and on into Christian times, the region passed under the control of several great powers and no independent Aramean state survived. When Assyria collapsed in 612–609 <span>BC<\/span>, the region came under Babylonian control, but only for a comparatively short period. With the rise of Cyrus the Persian, the Syrian region was quickly overrun by Persian armies. Palestine, Asia Minor, and Egypt were absorbed into the Persian Empire at the same time.<\/p>\n<p>The next significant political change that affected the region came with the appearance of Philip of Macedon in 360 <span>BC<\/span>. His son Alexander the Great (336–323 <span>BC<\/span>) consolidated Greek power throughout western Asia and as far as the borders of India. On his death in 323 <span>BC<\/span>, at the age of 33, the control of western Asia passed to Alexander’s generals. General Seleucus I (312–280 <span>BC<\/span>) controlled the southern half of Asia Minor, the region of Syria, Mesopotamia, and eastward to the borders of India. Syria thus fell under the influence of Hellenist rulers, the Seleucids, who founded a new capital at Antioch.<\/p>\n\n<p>Further west, Rome was rising to power and cast her eyes eastward. It was General Pompey who overcame Mithridates, the young king of Pontus, and moved to crush the remnants of the kingdom of the Seleucids. The western parts of Syria were formed into a Roman province in 64 <span>BC<\/span>. Pompey finally moved into Palestine, which came under Roman control in 63 <span>BC<\/span>.<\/p>\n<p>The Roman province of Syria included Cilicia, a strip of territory in the southeastern corner of Asia Minor. The northern boundary reached to the Euphrates River. The boundary then swung south well to the east of Damascus and then turned west about halfway down the Dead Sea and continued west to the Mediterranean Sea. Syria was bound to the west by the Mediterranean up to the Gulf of Alexandretta, where it turned west. The province of Syria and Cilicia (Acts 15:23, 41; Gal 1:21) was governed by an imperial legate (<em>legatis<\/em>) who commanded a strong force of legionary troops. One such governor, Quirinius, governed Syria at the time of the census of Caesar Augustus; this census brought Joseph and Mary to Bethlehem for the birth of Jesus (Lk 2:2).<\/p>\n<p>In the following centuries the population of Damascus was Christianized, and Christianity spread throughout the Roman province of Syria, giving rise to the Old Syrian Church, which remains to this day. It has left a remarkable legacy of Christian literature written in Syriac (Aramaic). The old Aramaic language remained, though a modified alphabet was used to write it.<\/p>\n<p>It was the rise of Islam in the seventh century <span>AD<\/span> that brought about a considerable weakening of the Syrian church, although it has never been completely destroyed. Scattered communities of Aramaic-speaking people still survive in parts of Syria, and numerous remains of Christian churches have been brought to light as a result of modern archaeological work.<\/p>\n<p class=\"h2\" id=\"LanguageandCulture\">Language and Culture<\/p>\n<p>Aramaic was the language of the Arameans, of which numerous inscriptions have been discovered. The Aramaic script was adapted for use by the Israelites, and the language became the international language for diplomacy and administration all over the Near East. It was the <em>lingua franca<\/em> of the Persian period from Egypt to India and was widely spoken in Palestine in Jesus’ day. The words “<em>talitha cumi<\/em>” (Mk 5:41) and “<em>marana tha<\/em>” (1 Cor 16:22) are Aramaic.<\/p>\n<p>Excavations in many sites have provided a good idea of the Aramean architecture, sculpture, pottery, and other arts. The religion of the Arameans was polytheistic. The people adopted many foreign deities as well. The principal Aramean deity was the ancient west Semitic storm god Hadad. In the days of Ahaz of Judah, the Damascus cult was forced on the people of Jerusalem when an altar based on a Damascus model was placed in the temple (2 Kgs 16:10-13). Arameans exiled to Samaria by the Assyrian ruler Sargon brought foreign Aramean cults with them (17:24-34).<\/p>\n<p>Through the centuries that followed the disappearance of the Aramean states, the Aramaic language has survived. The Christian form of Aramaic, Syriac, has left behind a vast legacy of literature, histories, theologies, commentaries, treatises, and translations, which have been carefully preserved in ancient monastic libraries, particularly in northern Syria, northern Iraq, and southern Turkey.<\/p>\n<p><em>See also<\/em> Aramaic.<\/p>","content_en":"<h3>SYRIA, SYRIANS<\/h3>\n<p>Terms used in the Septuagint and in some English translations to render the names Aram, Arameans.<\/p>\n<p class=\"h2\" id=\"HistoryoftheArameans\">History of the Arameans<\/p>\n<p>According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they were to go back to their original home. The precise origins of this group of people are, however, lost in antiquity. When they emerged clearly into history, they were settled around the central Euphrates from which they were spread out east, west, and north.<\/p>\n<p>The Arameans were traditionally thought to have been established in upper Mesopotamia in the first part of the second millennium <span>BC<\/span>. Bethuel and Laban were known as Arameans (Gn 25:20; 28:1-7); the home of Bethuel was in Paddan-aram (25:20). The prophet Hosea recalls the tradition by noting that Jacob fled to “the field of Aram” (Hos 12:12) or “Aram-naharaim” (Aram of the two rivers), which was the northern part of Mesopotamia between the Euphrates and Tigris Rivers. In the creedal confession in Deuteronomy 26:5, the Israelite who brought his firstfruits confessed, “My father [probably Jacob] was a wandering Aramean.”<\/p>\n<p>Probably the best early evidence of an Aramean presence in this area comes from Tiglath-pileser I. In his annals of his fourth year (1112 <span>BC<\/span>), he speaks of a campaign among the “Akhlama, Arameans” in the Middle Euphrates area and the sacking of six Aramean villages in the Mt Bishri area.<\/p>\n<p>The Arameans of upper Mesopotamia became important in biblical history. They set up a number of separate Aramean states, two of which were especially important for the people of Israel—Aram-zobah in the days of David, and Aram-damascus from the days of Solomon onward.<\/p>\n<p>By about 1100 <span>BC<\/span>, the Aramean tribes had spread throughout Syria and had expanded into northern Transjordan, where they came into conflict with the Israelites. At his peak Hadadezer, king of Aram-zobah, embraced several vassals, such as Damascus, Maacah, and Tob. He was eventually defeated by King David (2 Sm 8:3-4; 10:17-19).<\/p>\n<p>Events in Israel and Judah had some bearing on Damascus. After the death of Solomon, when the formerly united kingdom became divided into Judah and Israel, tension arose between the two small states. War broke out between Baasha of Israel and Asa of Judah in the years 890–880 <span>BC<\/span>. Asa sought aid from Ben-hadad I of Damascus (1 Kgs 15:18). Lands in Transjordan changed hands several times. The successors of Omri of Israel—namely Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Jehoash—had many conflicts with Damascus. Ahab fought Ben-hadad and his 32 allies who besieged Samaria (20:1), but Israel defeated him. A second time Ben-hadad entered Israelite territory and reached Aphek (20:26), but he was again defeated and captured. As a consequence of his defeat and for the price of his release, he was obliged to make bazaars available in Damascus for Israelite trade. After three years of peace between Israel and Damascus, hostilities broke out again and resulted in a battle in the region of Ramoth-gilead in which Ahab was killed (22:29-37). Aram-damascus was eventually defeated by King Jehoash of Israel (2 Kgs 13:25).<\/p>\n<p class=\"h2\" id=\"SyriaaftertheCollapseoftheArameanKingdoms\">Syria after the Collapse of the Aramean Kingdoms<\/p>\n<p>After the collapse of Aram-damascus in 733–732 <span>BC<\/span>, the political character of the whole region changed. Over the centuries that followed and on into Christian times, the region passed under the control of several great powers and no independent Aramean state survived. When Assyria collapsed in 612–609 <span>BC<\/span>, the region came under Babylonian control, but only for a comparatively short period. With the rise of Cyrus the Persian, the Syrian region was quickly overrun by Persian armies. Palestine, Asia Minor, and Egypt were absorbed into the Persian Empire at the same time.<\/p>\n<p>The next significant political change that affected the region came with the appearance of Philip of Macedon in 360 <span>BC<\/span>. His son Alexander the Great (336–323 <span>BC<\/span>) consolidated Greek power throughout western Asia and as far as the borders of India. On his death in 323 <span>BC<\/span>, at the age of 33, the control of western Asia passed to Alexander’s generals. General Seleucus I (312–280 <span>BC<\/span>) controlled the southern half of Asia Minor, the region of Syria, Mesopotamia, and eastward to the borders of India. Syria thus fell under the influence of Hellenist rulers, the Seleucids, who founded a new capital at Antioch.<\/p>\n\n<p>Further west, Rome was rising to power and cast her eyes eastward. It was General Pompey who overcame Mithridates, the young king of Pontus, and moved to crush the remnants of the kingdom of the Seleucids. The western parts of Syria were formed into a Roman province in 64 <span>BC<\/span>. Pompey finally moved into Palestine, which came under Roman control in 63 <span>BC<\/span>.<\/p>\n<p>The Roman province of Syria included Cilicia, a strip of territory in the southeastern corner of Asia Minor. The northern boundary reached to the Euphrates River. The boundary then swung south well to the east of Damascus and then turned west about halfway down the Dead Sea and continued west to the Mediterranean Sea. Syria was bound to the west by the Mediterranean up to the Gulf of Alexandretta, where it turned west. The province of Syria and Cilicia (Acts 15:23, 41; Gal 1:21) was governed by an imperial legate (<em>legatis<\/em>) who commanded a strong force of legionary troops. One such governor, Quirinius, governed Syria at the time of the census of Caesar Augustus; this census brought Joseph and Mary to Bethlehem for the birth of Jesus (Lk 2:2).<\/p>\n<p>In the following centuries the population of Damascus was Christianized, and Christianity spread throughout the Roman province of Syria, giving rise to the Old Syrian Church, which remains to this day. It has left a remarkable legacy of Christian literature written in Syriac (Aramaic). The old Aramaic language remained, though a modified alphabet was used to write it.<\/p>\n<p>It was the rise of Islam in the seventh century <span>AD<\/span> that brought about a considerable weakening of the Syrian church, although it has never been completely destroyed. Scattered communities of Aramaic-speaking people still survive in parts of Syria, and numerous remains of Christian churches have been brought to light as a result of modern archaeological work.<\/p>\n<p class=\"h2\" id=\"LanguageandCulture\">Language and Culture<\/p>\n<p>Aramaic was the language of the Arameans, of which numerous inscriptions have been discovered. The Aramaic script was adapted for use by the Israelites, and the language became the international language for diplomacy and administration all over the Near East. It was the <em>lingua franca<\/em> of the Persian period from Egypt to India and was widely spoken in Palestine in Jesus’ day. The words “<em>talitha cumi<\/em>” (Mk 5:41) and “<em>marana tha<\/em>” (1 Cor 16:22) are Aramaic.<\/p>\n<p>Excavations in many sites have provided a good idea of the Aramean architecture, sculpture, pottery, and other arts. The religion of the Arameans was polytheistic. The people adopted many foreign deities as well. The principal Aramean deity was the ancient west Semitic storm god Hadad. In the days of Ahaz of Judah, the Damascus cult was forced on the people of Jerusalem when an altar based on a Damascus model was placed in the temple (2 Kgs 16:10-13). Arameans exiled to Samaria by the Assyrian ruler Sargon brought foreign Aramean cults with them (17:24-34).<\/p>\n<p>Through the centuries that followed the disappearance of the Aramean states, the Aramaic language has survived. The Christian form of Aramaic, Syriac, has left behind a vast legacy of literature, histories, theologies, commentaries, treatises, and translations, which have been carefully preserved in ancient monastic libraries, particularly in northern Syria, northern Iraq, and southern Turkey.<\/p>\n<p><em>See also<\/em> Aramaic.<\/p>","summary_ro":"SYRIA, SYRIANS Terms used in the Septuagint and in some English translations to render the names Aram, Arameans. History of the Arameans According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they w...","summary_en":"SYRIA, SYRIANS Terms used in the Septuagint and in some English translations to render the names Aram, Arameans. History of the Arameans According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they w...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36688,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tabrimmon, Tabrimon*","title_en":"Tabrimmon, Tabrimon*","content_ro":"<h3>TABRIMMON, TABRIMON*<\/h3>\n<p>Hezion’s son and the father of Ben-hadad I, king of Syria (1 Kgs 15:18).<\/p>","content_en":"<h3>TABRIMMON, TABRIMON*<\/h3>\n<p>Hezion’s son and the father of Ben-hadad I, king of Syria (1 Kgs 15:18).<\/p>","summary_ro":"TABRIMMON, TABRIMON* Hezion’s son and the father of Ben-hadad I, king of Syria (1 Kgs 15:18).","summary_en":"TABRIMMON, TABRIMON* Hezion’s son and the father of Ben-hadad I, king of Syria (1 Kgs 15:18).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47070,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:18","title_en":"Study Note: 1 Împărați 15:18","content_ro":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","content_en":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","summary_ro":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","summary_en":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74696,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:18","title_en":"Study Note: 1 Împărați 15:18","content_ro":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","content_en":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","summary_ro":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","summary_en":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:18","title_en":"Study Note: 1 Împărați 15:18","content_ro":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","content_en":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","summary_ro":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","summary_en":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129948,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:18","title_en":"Study Note: 1 Împărați 15:18","content_ro":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","content_en":"<p><strong>15:18-19<\/strong> <em>Ben-hadad . . . the king of Aram<\/em> and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and <em>Baasha<\/em> had established a treaty.<em> Asa<\/em> understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani delivered the Lord’s rebuke to Asa for approaching Ben-hadad, Asa reacted uncharacteristically and threw him into prison (2 Chr 16:7-10). Asa apparently forgot God’s previous intervention on his behalf against Zerah’s sizeable army (2 Chr 14:7-8).<\/p>","summary_ro":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","summary_en":"15:18-19 Ben-hadad . . . the king of Aram and his successors were a major factor in Aramean-Israelite relations for many years. Asa’s appeal for Ben-hadad’s help was reinforced with rich gifts taken from the Temple treasury. Despite previous enmity between the Arameans and Israel (11:23-25; 2 Sam 8:3-12; 2 Chr 8:3-4), Ben-hadad and Baasha had established a treaty. Asa understood that the Aramean king’s assistance could be purchased for the right price (1 Kgs 15:20). When God’s prophet Hanani ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":97,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abel-Beth-Maacah (Maachah*)","title_en":"Abel-Beth-Maacah (Maachah*)","content_ro":"<h3>ABEL-BETH-MAACAH (MAACHAH*)<\/h3>\n<p>Alternate name for Abel, a fortified city in upper Galilee in 1 Kings 15:20 and 2 Kings 15:29. It was also called Abel of Beth-Maacah (Maachah) in 2 Sm 20:14-15. <em>See<\/em> Abel (Place).<\/p>","content_en":"<h3>ABEL-BETH-MAACAH (MAACHAH*)<\/h3>\n<p>Alternate name for Abel, a fortified city in upper Galilee in 1 Kings 15:20 and 2 Kings 15:29. It was also called Abel of Beth-Maacah (Maachah) in 2 Sm 20:14-15. <em>See<\/em> Abel (Place).<\/p>","summary_ro":"ABEL-BETH-MAACAH (MAACHAH*) Alternate name for Abel, a fortified city in upper Galilee in 1 Kings 15:20 and 2 Kings 15:29. It was also called Abel of Beth-Maacah (Maachah) in 2 Sm 20:14-15. See Abel (Place).","summary_en":"ABEL-BETH-MAACAH (MAACHAH*) Alternate name for Abel, a fortified city in upper Galilee in 1 Kings 15:20 and 2 Kings 15:29. It was also called Abel of Beth-Maacah (Maachah) in 2 Sm 20:14-15. See Abel (Place).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3440,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baasha","title_en":"Baasha","content_ro":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","content_en":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","summary_ro":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","summary_en":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ben-Hadad","title_en":"Ben-Hadad","content_ro":"<h3>BEN-HADAD<\/h3>\n<p>Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18).<\/p>\n<p>1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 <span>BC<\/span>) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erupted into a major encounter. Baasha conducted a major campaign against King Asa (910–869 <span>BC<\/span>) of Judah. In order to cut off infiltration into his kingdom and defection to the southern kingdom, Baasha fortified the city of Ramah, situated north of Jerusalem but uncomfortably close to it. His action extended Israel’s territory into Judah.<\/p>\n<p>In the face of that threat, Asa sent his remaining wealth to Ben-hadad I, asking him to break his pact with Baasha (vv 18-19). The Syrian king took advantage of the offer and sent his armies against Israel. He conquered the cities of Ijon, Dan, and Abel-beth-maacah plus the territory of Naphtali (v 20), thus ensuring Syrian control of the main caravan routes through Galilee. Baasha was forced to abandon Ramah and move to Tirzah. Asa then conscripted the population of Judah to dismantle and carry off the fortifications erected by Baasha. Materials taken from Ramah were used to help build Geba in the territory of Benjamin. Asa’s victory became the subject of a prophetic protest by Hanani, who berated Asa for his reliance on the king of Syria (16:7).<\/p>\n<li>2. Ben-hadad II. The biblical accounts in 1 Kings and 2 Chronicles do not make a clear differentiation between Ben-hadad I and II. Some scholars have therefore identified them as a single person. This view finds apparent support in the “Melqart Stele,” which mentions Ben-hadad and to which a date of about 850 <span>BC<\/span> has been assigned. It seems better, however, to posit a Ben-hadad II who was the son of Ben-hadad I. If one does not distinguish between the two, Ben-hadad’s activity must overlap both the reign of Ahab (874–853 <span>BC<\/span>) and that of Baasha. In each, a military encounter with Ben-hadad was recorded; one must posit an interval of up to four decades between the encounters if no distinction is made.<\/li>\n<p>Ben-hadad II led a coalition of armies against Samaria during the reign of King Ahab of Israel. In the course of the siege, Ben-hadad demanded that Ahab surrender his wealth, wives, and children to him. Ahab agreed to that demand, but when Ben-hadad added the condition that he be given anything that his aides laid their hands on, Ahab refused on advice of his counselors. His refusal enraged Ben-hadad.<\/p>\n<p>An anonymous prophet predicted that Ahab would defeat the armies of Ben-hadad (1 Kgs 20:13). Ahab’s victory came when aides of the district governors killed the soldiers who had come out of the Syrian camp to take them captive. The Syrian forces fled. Ben-hadad was again defeated by the Israelites the next year when he attempted to engage them in battle on the plain rather than in the hill country. His reason was his belief that the “gods” of the Israelites were gods of the hills (v 23). That Syrian defeat was also predicted by a prophet, who declared its cause to be Ben-hadad’s misconception of the nature of Israel’s God (v 28).<\/p>\n<p>Ben-hadad pleaded for his life, promising to restore all the cities his father had taken from Israel. Ahab agreed, but his action met with prophetic protest (vv 35-43). The pact established by the two kings brought about a cessation of hostilities that lasted only three years. The peace was broken by Ahab, who, at the instigation of King Jehoshaphat of Judah, sought to regain the city of Ramoth-gilead. Guidance was first sought from a group of prophets who predicted victory. Micaiah, however, a true prophet, predicted defeat (22:5-28). Ahab’s forces were defeated, and Ahab died in battle (vv 29-36).<\/p>\n<p>Ben-hadad also figured in the life of the prophet Elisha, whom he sought to capture (2 Kgs 6:11-19). The attempt was thwarted when the Syrian army was stricken with blindness.<\/p>\n<li>3. Ben-hadad III, son of King Hazael of Syria. This Ben-hadad was not related to Ben-hadad I or II but adopted the name. Because Jehoahaz (814–798 <span>BC<\/span>), king of Israel, did not follow the Lord, God allowed Israel to come under the control of Ben-hadad III. Release from the oppression of Ben-hadad III was accomplished by a “savior” (2 Kgs 13:5), probably a reference to Assyrian incursions into Syria.<\/li>\n<p><em>See also<\/em> Syria, Syrians; Israel, History of.<\/p>","content_en":"<h3>BEN-HADAD<\/h3>\n<p>Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18).<\/p>\n<p>1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 <span>BC<\/span>) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erupted into a major encounter. Baasha conducted a major campaign against King Asa (910–869 <span>BC<\/span>) of Judah. In order to cut off infiltration into his kingdom and defection to the southern kingdom, Baasha fortified the city of Ramah, situated north of Jerusalem but uncomfortably close to it. His action extended Israel’s territory into Judah.<\/p>\n<p>In the face of that threat, Asa sent his remaining wealth to Ben-hadad I, asking him to break his pact with Baasha (vv 18-19). The Syrian king took advantage of the offer and sent his armies against Israel. He conquered the cities of Ijon, Dan, and Abel-beth-maacah plus the territory of Naphtali (v 20), thus ensuring Syrian control of the main caravan routes through Galilee. Baasha was forced to abandon Ramah and move to Tirzah. Asa then conscripted the population of Judah to dismantle and carry off the fortifications erected by Baasha. Materials taken from Ramah were used to help build Geba in the territory of Benjamin. Asa’s victory became the subject of a prophetic protest by Hanani, who berated Asa for his reliance on the king of Syria (16:7).<\/p>\n<li>2. Ben-hadad II. The biblical accounts in 1 Kings and 2 Chronicles do not make a clear differentiation between Ben-hadad I and II. Some scholars have therefore identified them as a single person. This view finds apparent support in the “Melqart Stele,” which mentions Ben-hadad and to which a date of about 850 <span>BC<\/span> has been assigned. It seems better, however, to posit a Ben-hadad II who was the son of Ben-hadad I. If one does not distinguish between the two, Ben-hadad’s activity must overlap both the reign of Ahab (874–853 <span>BC<\/span>) and that of Baasha. In each, a military encounter with Ben-hadad was recorded; one must posit an interval of up to four decades between the encounters if no distinction is made.<\/li>\n<p>Ben-hadad II led a coalition of armies against Samaria during the reign of King Ahab of Israel. In the course of the siege, Ben-hadad demanded that Ahab surrender his wealth, wives, and children to him. Ahab agreed to that demand, but when Ben-hadad added the condition that he be given anything that his aides laid their hands on, Ahab refused on advice of his counselors. His refusal enraged Ben-hadad.<\/p>\n<p>An anonymous prophet predicted that Ahab would defeat the armies of Ben-hadad (1 Kgs 20:13). Ahab’s victory came when aides of the district governors killed the soldiers who had come out of the Syrian camp to take them captive. The Syrian forces fled. Ben-hadad was again defeated by the Israelites the next year when he attempted to engage them in battle on the plain rather than in the hill country. His reason was his belief that the “gods” of the Israelites were gods of the hills (v 23). That Syrian defeat was also predicted by a prophet, who declared its cause to be Ben-hadad’s misconception of the nature of Israel’s God (v 28).<\/p>\n<p>Ben-hadad pleaded for his life, promising to restore all the cities his father had taken from Israel. Ahab agreed, but his action met with prophetic protest (vv 35-43). The pact established by the two kings brought about a cessation of hostilities that lasted only three years. The peace was broken by Ahab, who, at the instigation of King Jehoshaphat of Judah, sought to regain the city of Ramoth-gilead. Guidance was first sought from a group of prophets who predicted victory. Micaiah, however, a true prophet, predicted defeat (22:5-28). Ahab’s forces were defeated, and Ahab died in battle (vv 29-36).<\/p>\n<p>Ben-hadad also figured in the life of the prophet Elisha, whom he sought to capture (2 Kgs 6:11-19). The attempt was thwarted when the Syrian army was stricken with blindness.<\/p>\n<li>3. Ben-hadad III, son of King Hazael of Syria. This Ben-hadad was not related to Ben-hadad I or II but adopted the name. Because Jehoahaz (814–798 <span>BC<\/span>), king of Israel, did not follow the Lord, God allowed Israel to come under the control of Ben-hadad III. Release from the oppression of Ben-hadad III was accomplished by a “savior” (2 Kgs 13:5), probably a reference to Assyrian incursions into Syria.<\/li>\n<p><em>See also<\/em> Syria, Syrians; Israel, History of.<\/p>","summary_ro":"BEN-HADAD Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18). 1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 BC) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erup...","summary_en":"BEN-HADAD Title of two or possibly three kings of Syria, meaning “son of Hadad.” Hadad was the Syrian storm god probably identical with Rimmon (2 Kgs 5:18). 1. Ben-hadad I, son of Tabrimmon and grandson of Hezion. In spite of a history of Syrian hostility to Israel, Ben-hadad I entered into an alliance with King Baasha (908–886 BC) of the northern kingdom of Israel (1 Kgs 15:18-20). The pact was broken, however, when continuing hostilities between Israel and the southern kingdom of Judah erup...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6643,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cinneroth*","title_en":"Cinneroth*","content_ro":"<h3>CINNEROTH*<\/h3>\n<p>KJV spelling of the place-name Kinnereth in 1 Kings 15:20. <em>See<\/em> Kinnereth.<\/p>","content_en":"<h3>CINNEROTH*<\/h3>\n<p>KJV spelling of the place-name Kinnereth in 1 Kings 15:20. <em>See<\/em> Kinnereth.<\/p>","summary_ro":"CINNEROTH* KJV spelling of the place-name Kinnereth in 1 Kings 15:20. See Kinnereth.","summary_en":"CINNEROTH* KJV spelling of the place-name Kinnereth in 1 Kings 15:20. See Kinnereth.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13149,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Galilee","title_en":"Galilee","content_ro":"<h3>GALILEE<\/h3>\n<p>Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.”<\/p>\n<p class=\"h2\" id=\"HistoricalBackground\">Historical Background<\/p>\n<p>In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in the hill country of Naphtali (Jos 20:7; cf. 21:32; 1 Chr 6:76).<\/p>\n<p>Galilee originally designated the area occupied by the tribes of Naphtali, Zebulun (Is 9:1), and possibly Asher (if Cabul in Jos 19:27 is the same city as in 1 Kgs 9:11-13). None of those tribes was able to completely expel the original Canaanite inhabitants (Jgs 1:30-33; 2:1-4), and as a result, Galilee tended to be racially mixed. The cities that King Solomon gave to Hiram, gentile king of Tyre, were within Galilee (1 Kgs 9:11), and the gentile intermixture in that area may have influenced Solomon’s choice of those cities for a gift. This racially mixed condition is also the probable basis for the designation in Isaiah 9:1, “Galilee of the nations” (cf. Mt 4:15; 1 Macc 5:15).<\/p>\n<p>During the monarchy, Galilee was a buffer zone between Israel and Syria, and it bore the brunt of Syrian invasions against Israel. This fact is cited by the prophet Isaiah (Is 9:1), but he saw it as the prelude to a brighter day when the messianic king would reign. Galilee was conquered by Syrian King Ben-hadad (1 Kgs 15:20) and was probably recovered by Israel’s King Ahab. Galilee was later subjugated by the Arameans under Hazael (2 Kgs 10:32; 12:18; 13:22) and regained by Jeroboam II (2 Kgs 14:23-25). As a result of Assyrian conquests in the area of Damascus and Galilee in 732 <span>BC<\/span> by Tiglath-pileser III (2 Kgs 15:29), more Gentiles were imported into the area while many of the Jewish inhabitants were deported. This naturally led to greater gentile influence and domination in Galilee. Under the successive influence of Babylonia, Persia, Greece, and Syria, Galilee was constantly experiencing infiltration and migration. From the time of the Assyrian conquest of Israel to about the end of the second century <span>BC<\/span>, Galilee’s population was dominated by Gentiles, with only a few Jews.<\/p>\n<p>The Jews remaining in Galilee were brought to Judea by Simon Maccabeus in 164 <span>BC<\/span> (1 Macc 5:21-23). Galilee was conquered by Aristobulus I (104–103 <span>BC<\/span>), who forced the inhabitants to be circumcised and to submit to Jewish laws, a work that probably already had been initiated by John Hyrcanus (134–104 <span>BC<\/span>).<\/p>\n\n<p>Herod the Great (ruler under Rome, 37–4 <span>BC<\/span>) affixed Galilee to his kingdom, and more Jews were attracted there. Josephus recorded that Galilee had 240 cities and villages and 100,000 men available to fight against the Romans. After the death of Herod the Great, Galilee was included in the tetrarchy of Herod Antipas (4 <span>BC<\/span>–<span>AD<\/span> 39). With the banishment of Herod Antipas in <span>AD<\/span> 39, Galilee was added to the territory of Herod Agrippa I, who ruled it until he died in <span>AD<\/span> 44. Rome directly administered Galilee until it was put under the rule of Herod Agrippa II. By siding with the Romans during the Jewish revolts, he was able to retain his position until <span>AD<\/span> 100. In spite of the Galileans’ attempt to gain independence, the revolutionary faction was brought under subjection by Vespasian in <span>AD<\/span> 67. After Herod Agrippa II’s death, Galilee became part of the Roman province of Syria.<\/p>\n<p>Following the fall of Jerusalem in <span>AD<\/span> 70, the Sanhedrin and many other Jews of southern Palestine flocked to Galilee. As a result, such cities as Tiberias and Sepphoris became Jewish, and the dispersed Jews came to think of Galilee as their center. Tiberias became a center for Jewish learning, and it was there that such major contributions as the Tiberian system of vowel pointing the Hebrew consonantal text were made, as well as the formulation of the Mishnah and the Palestinian Talmud.<\/p>\n<p>From about <span>AD<\/span> 451 until the Muslim rule over Galilee began in the seventh century, Galilee was governed by the Christian patriarchate of Jerusalem, set up by the Council of Chalcedon in <span>AD<\/span> 451. Muslim rule from the seventh century on was continuous except for the intervals caused by the twelfth-century Crusades and World War I. All of Galilee has been included in the modern state of Israel since its establishment in 1948.<\/p>\n<p class=\"h2\" id=\"Boundaries\">Boundaries<\/p>\n<p>Galilee was bounded on the east by the upper Jordan River and the Sea of Galilee and on the south by the plain of Esdraelon, which served as a natural boundary between Galilee and Samaria. At times the plain was included in Galilee, as it was during the intertestamental period (1 Macc 10:30; 12:47-49). While the northern boundary was uncertain and variable during Galilee’s history, in NT times it reached to Lake Huleh. The western boundary followed the Mediterranean Sea to Mt Carmel.<\/p>\n<p>From the time of the divided kingdom until the Assyrian conquest of Galilee (734 <span>BC<\/span>), it was the northernmost part of the kingdom of Israel. The area was divided into upper Galilee and lower Galilee by the plain of Ramah, which ran between Capernaum and Ptolemais (cf. Jdt 1:8; 1 Macc 12:49; Josephus’s <em>War<\/em> 3.3.1). In the Mishnah (compilation of early rabbinical interpretation of the Law), Galilee is divided into three parts corresponding to the natural divisions of plain, hill country, and mountain. Under Roman rule, Galilee was about 25 to 30 miles (40 to 50 kilometers) from east to west and about 35 to 40 miles (55 to 65 kilometers) from north to south.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The attractive Galilean landscape is made up of volcanic limestone hills and fertile alluvial plains. Its climate is cooler than that of any other part of Palestine, and its beauty and fertility contrast sharply with the barren, sun-baked hills of southern Palestine.<\/p>\n<p>The physical features range from the high mountains in the north to the plain of Esdraelon in the south. Mt Tabor is prominent on the east, while Mt Carmel stands out on the west. Much of upper Galilee is 3,000 feet (914.4 meters) above sea level, and in NT times it was largely forested and less densely inhabited than lower Galilee. Lower Galilee starts at 1,500 to 2,000 feet (450 to 600 meters) above sea level and descends sharply to the Sea of Galilee, more than 600 feet (182.9 meters) below sea level.<\/p>\n<p>Besides the average annual rainfall of 25 inches (63.5 centimeters), Galilee is watered by the streams that flow from springs in the hills and are the main sources of the beautiful Kishon River at Janin, and the headwaters of the Jordan River, the largest river in Palestine. The ground is also moistened by heavy dews resulting from climatic conditions created by the Lebanon mountain range to the north.<\/p>\n<p class=\"h2\" id=\"Cities\">Cities<\/p>\n<p>Among the more notable cities in Galilee’s early history were Kedesh in Naphtali, a city of refuge (Jos 20:7; 21:32; 1 Chr 6:76), and Hazor, about 10 miles (16.1 kilometers) north of the Sea of Galilee (Jos 11:10; 1 Kgs 9:15). During the time of Christ, Chorazin (Mt 11:21) and Capernaum (4:13; 11:23) were prominent cities located in the northeast near the Sea of Galilee. Capernaum seems to have been a center for Jesus’ ministry in the area (Mt 4:13; Mk 2:1; 9:33; etc.). Nazareth is especially significant as the city of Christ’s childhood (Mt 2:22-23; Lk 2:39; 4:16; etc.). Nain (Lk 7:11-17), located on the northern edge of the mountain now called Little Hermon, and Cana of Galilee (Jn 2:1-11) also figured prominently in Christ’s ministry. Sepphoris and Tiberias were important cities during Roman administration.<\/p>\n<p class=\"h2\" id=\"RoadsandTravel\">Roads and Travel<\/p>\n<p>Many roads traversed Galilee, and those in NT times were superior due to Roman construction and maintenance.<\/p>\n<p>Among the best-known trade routes was the Via Maris (the Way of the Sea), which ran through Galilee on its way from Damascus to Egypt. Another main road ran from Tiberias, near the Sea of Galilee, to Acco (Ptolemais), a port on the Phoenician coast. Major caravan routes also connected Galilee with the markets of the East. The area was tied together by a network of spurs and connecting roads that branched from the main highways.<\/p>\n<p class=\"h2\" id=\"Inhabitants\">Inhabitants<\/p>\n<p>The occupants of Galilee (Galileans) were basically Jewish in religious and patriotic orientation, but they were composed of various ethnic elements. The influence of this mixture was sufficient to cause recognizable differences in speech from that of southern Palestine (cf. Mt 26:69, 73). The Galileans absorbed more Greek and Roman influences than did the Judean Jews. The racial mixture, differences in speech, and location caused Judean Jews to view Galilee and its inhabitants with contempt (Jn 1:46; 7:41, 52).<\/p>\n<p>Lower Galilee was densely settled with villages, and in NT times the population was probably about three million. The fertility of the soil and resultant fruitfulness of the country produced a prosperous Jewish populace, particularly in the centuries immediately after the time of Christ.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Galilee was under the Roman rule of emperors Augustus and Tiberius during the time of Christ. Roman fortifications throughout Galilee were a constant reminder of the presence and influence of the Roman Empire. During Christ’s ministry, Rome installed the tetrarch Herod Antipas (Mt 14:1; Lk 23:5-7) to rule the territory. He was appointed to office when 17 years old. Sepphoris was his first capital; in about <span>AD<\/span> 22 he built Tiberias on the shore of the Sea of Galilee as his new capital, in honor of the emperor.<\/p>\n<p class=\"h2\" id=\"Products\">Products<\/p>\n<p>Abundant crops enabled Galilee to provide produce for the neighboring Phoenician cities of Tyre and Sidon around the middle of the first century <span>AD<\/span>. Main crops included grapes, pomegranates, olives, and grains. Fishing in the Sea of Galilee was a prominent business in NT times (Mk 1:14-20).<\/p>\n<p class=\"h2\" id=\"JesusandGalilee\">Jesus and Galilee<\/p>\n<p>Jesus was raised in Galilee (Lk 4:16), and 11 of his 12 disciples were from there (Judas Iscariot was the only Judean).<\/p>\n<p>The culture, commerce, farming, and fishing business of the area formed the background for much of Jesus’ ministry, as his parables show (Mt 20:1-8; 21:33; Mk 4:3; Lk 13:6-9). The first three Gospels are largely occupied with Christ’s ministry in Galilee, with much of it being spent around the Sea of Galilee. Most of his parables (19 of 32) were spoken here, and the vast majority of his miracles (25 of 33) were performed in Galilee. Jesus received his greatest response in this region. The Sermon on the Mount was spoken in Galilee, and one of its mountains was the scene of the Lord’s transfiguration. Many of the women who followed Christ and ministered to him also came from there (Mt 27:55). Two of Christ’s most significant postresurrection appearances took place in Galilee (Mt 28:16-20; Jn 21:1-23), and one of Christ’s own titles, Jesus of Nazareth (Jn 1:45), identified him as a Galilean.<\/p>\n<p class=\"h2\" id=\"Galileans\">Galileans<\/p>\n<p>Since Jesus and most of the 12 disciples were from Galilee, it was natural for the term to be applied to all of his followers, especially since it implied that the movement was not as pure as Judean Judaism. Some interpreters believe that Luke 22:59 is an example of the use of “Galilean” as a title; in Acts 1:11 and 2:7 it is merely a geographical reference. One sure reference to Christians by that title appears in the work of the pagan philosopher Epictetus (<span>AD<\/span> 50?–135?), who was impressed with how Christians died for their faith. It is not clear how common the title of Galilean was, but it had obviously spread from Judea to Rome, where Epictetus lived.<\/p>\n<p><em>See also<\/em> Palestine; Sea of Galilee.<\/p>","content_en":"<h3>GALILEE<\/h3>\n<p>Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.”<\/p>\n<p class=\"h2\" id=\"HistoricalBackground\">Historical Background<\/p>\n<p>In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in the hill country of Naphtali (Jos 20:7; cf. 21:32; 1 Chr 6:76).<\/p>\n<p>Galilee originally designated the area occupied by the tribes of Naphtali, Zebulun (Is 9:1), and possibly Asher (if Cabul in Jos 19:27 is the same city as in 1 Kgs 9:11-13). None of those tribes was able to completely expel the original Canaanite inhabitants (Jgs 1:30-33; 2:1-4), and as a result, Galilee tended to be racially mixed. The cities that King Solomon gave to Hiram, gentile king of Tyre, were within Galilee (1 Kgs 9:11), and the gentile intermixture in that area may have influenced Solomon’s choice of those cities for a gift. This racially mixed condition is also the probable basis for the designation in Isaiah 9:1, “Galilee of the nations” (cf. Mt 4:15; 1 Macc 5:15).<\/p>\n<p>During the monarchy, Galilee was a buffer zone between Israel and Syria, and it bore the brunt of Syrian invasions against Israel. This fact is cited by the prophet Isaiah (Is 9:1), but he saw it as the prelude to a brighter day when the messianic king would reign. Galilee was conquered by Syrian King Ben-hadad (1 Kgs 15:20) and was probably recovered by Israel’s King Ahab. Galilee was later subjugated by the Arameans under Hazael (2 Kgs 10:32; 12:18; 13:22) and regained by Jeroboam II (2 Kgs 14:23-25). As a result of Assyrian conquests in the area of Damascus and Galilee in 732 <span>BC<\/span> by Tiglath-pileser III (2 Kgs 15:29), more Gentiles were imported into the area while many of the Jewish inhabitants were deported. This naturally led to greater gentile influence and domination in Galilee. Under the successive influence of Babylonia, Persia, Greece, and Syria, Galilee was constantly experiencing infiltration and migration. From the time of the Assyrian conquest of Israel to about the end of the second century <span>BC<\/span>, Galilee’s population was dominated by Gentiles, with only a few Jews.<\/p>\n<p>The Jews remaining in Galilee were brought to Judea by Simon Maccabeus in 164 <span>BC<\/span> (1 Macc 5:21-23). Galilee was conquered by Aristobulus I (104–103 <span>BC<\/span>), who forced the inhabitants to be circumcised and to submit to Jewish laws, a work that probably already had been initiated by John Hyrcanus (134–104 <span>BC<\/span>).<\/p>\n\n<p>Herod the Great (ruler under Rome, 37–4 <span>BC<\/span>) affixed Galilee to his kingdom, and more Jews were attracted there. Josephus recorded that Galilee had 240 cities and villages and 100,000 men available to fight against the Romans. After the death of Herod the Great, Galilee was included in the tetrarchy of Herod Antipas (4 <span>BC<\/span>–<span>AD<\/span> 39). With the banishment of Herod Antipas in <span>AD<\/span> 39, Galilee was added to the territory of Herod Agrippa I, who ruled it until he died in <span>AD<\/span> 44. Rome directly administered Galilee until it was put under the rule of Herod Agrippa II. By siding with the Romans during the Jewish revolts, he was able to retain his position until <span>AD<\/span> 100. In spite of the Galileans’ attempt to gain independence, the revolutionary faction was brought under subjection by Vespasian in <span>AD<\/span> 67. After Herod Agrippa II’s death, Galilee became part of the Roman province of Syria.<\/p>\n<p>Following the fall of Jerusalem in <span>AD<\/span> 70, the Sanhedrin and many other Jews of southern Palestine flocked to Galilee. As a result, such cities as Tiberias and Sepphoris became Jewish, and the dispersed Jews came to think of Galilee as their center. Tiberias became a center for Jewish learning, and it was there that such major contributions as the Tiberian system of vowel pointing the Hebrew consonantal text were made, as well as the formulation of the Mishnah and the Palestinian Talmud.<\/p>\n<p>From about <span>AD<\/span> 451 until the Muslim rule over Galilee began in the seventh century, Galilee was governed by the Christian patriarchate of Jerusalem, set up by the Council of Chalcedon in <span>AD<\/span> 451. Muslim rule from the seventh century on was continuous except for the intervals caused by the twelfth-century Crusades and World War I. All of Galilee has been included in the modern state of Israel since its establishment in 1948.<\/p>\n<p class=\"h2\" id=\"Boundaries\">Boundaries<\/p>\n<p>Galilee was bounded on the east by the upper Jordan River and the Sea of Galilee and on the south by the plain of Esdraelon, which served as a natural boundary between Galilee and Samaria. At times the plain was included in Galilee, as it was during the intertestamental period (1 Macc 10:30; 12:47-49). While the northern boundary was uncertain and variable during Galilee’s history, in NT times it reached to Lake Huleh. The western boundary followed the Mediterranean Sea to Mt Carmel.<\/p>\n<p>From the time of the divided kingdom until the Assyrian conquest of Galilee (734 <span>BC<\/span>), it was the northernmost part of the kingdom of Israel. The area was divided into upper Galilee and lower Galilee by the plain of Ramah, which ran between Capernaum and Ptolemais (cf. Jdt 1:8; 1 Macc 12:49; Josephus’s <em>War<\/em> 3.3.1). In the Mishnah (compilation of early rabbinical interpretation of the Law), Galilee is divided into three parts corresponding to the natural divisions of plain, hill country, and mountain. Under Roman rule, Galilee was about 25 to 30 miles (40 to 50 kilometers) from east to west and about 35 to 40 miles (55 to 65 kilometers) from north to south.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The attractive Galilean landscape is made up of volcanic limestone hills and fertile alluvial plains. Its climate is cooler than that of any other part of Palestine, and its beauty and fertility contrast sharply with the barren, sun-baked hills of southern Palestine.<\/p>\n<p>The physical features range from the high mountains in the north to the plain of Esdraelon in the south. Mt Tabor is prominent on the east, while Mt Carmel stands out on the west. Much of upper Galilee is 3,000 feet (914.4 meters) above sea level, and in NT times it was largely forested and less densely inhabited than lower Galilee. Lower Galilee starts at 1,500 to 2,000 feet (450 to 600 meters) above sea level and descends sharply to the Sea of Galilee, more than 600 feet (182.9 meters) below sea level.<\/p>\n<p>Besides the average annual rainfall of 25 inches (63.5 centimeters), Galilee is watered by the streams that flow from springs in the hills and are the main sources of the beautiful Kishon River at Janin, and the headwaters of the Jordan River, the largest river in Palestine. The ground is also moistened by heavy dews resulting from climatic conditions created by the Lebanon mountain range to the north.<\/p>\n<p class=\"h2\" id=\"Cities\">Cities<\/p>\n<p>Among the more notable cities in Galilee’s early history were Kedesh in Naphtali, a city of refuge (Jos 20:7; 21:32; 1 Chr 6:76), and Hazor, about 10 miles (16.1 kilometers) north of the Sea of Galilee (Jos 11:10; 1 Kgs 9:15). During the time of Christ, Chorazin (Mt 11:21) and Capernaum (4:13; 11:23) were prominent cities located in the northeast near the Sea of Galilee. Capernaum seems to have been a center for Jesus’ ministry in the area (Mt 4:13; Mk 2:1; 9:33; etc.). Nazareth is especially significant as the city of Christ’s childhood (Mt 2:22-23; Lk 2:39; 4:16; etc.). Nain (Lk 7:11-17), located on the northern edge of the mountain now called Little Hermon, and Cana of Galilee (Jn 2:1-11) also figured prominently in Christ’s ministry. Sepphoris and Tiberias were important cities during Roman administration.<\/p>\n<p class=\"h2\" id=\"RoadsandTravel\">Roads and Travel<\/p>\n<p>Many roads traversed Galilee, and those in NT times were superior due to Roman construction and maintenance.<\/p>\n<p>Among the best-known trade routes was the Via Maris (the Way of the Sea), which ran through Galilee on its way from Damascus to Egypt. Another main road ran from Tiberias, near the Sea of Galilee, to Acco (Ptolemais), a port on the Phoenician coast. Major caravan routes also connected Galilee with the markets of the East. The area was tied together by a network of spurs and connecting roads that branched from the main highways.<\/p>\n<p class=\"h2\" id=\"Inhabitants\">Inhabitants<\/p>\n<p>The occupants of Galilee (Galileans) were basically Jewish in religious and patriotic orientation, but they were composed of various ethnic elements. The influence of this mixture was sufficient to cause recognizable differences in speech from that of southern Palestine (cf. Mt 26:69, 73). The Galileans absorbed more Greek and Roman influences than did the Judean Jews. The racial mixture, differences in speech, and location caused Judean Jews to view Galilee and its inhabitants with contempt (Jn 1:46; 7:41, 52).<\/p>\n<p>Lower Galilee was densely settled with villages, and in NT times the population was probably about three million. The fertility of the soil and resultant fruitfulness of the country produced a prosperous Jewish populace, particularly in the centuries immediately after the time of Christ.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Galilee was under the Roman rule of emperors Augustus and Tiberius during the time of Christ. Roman fortifications throughout Galilee were a constant reminder of the presence and influence of the Roman Empire. During Christ’s ministry, Rome installed the tetrarch Herod Antipas (Mt 14:1; Lk 23:5-7) to rule the territory. He was appointed to office when 17 years old. Sepphoris was his first capital; in about <span>AD<\/span> 22 he built Tiberias on the shore of the Sea of Galilee as his new capital, in honor of the emperor.<\/p>\n<p class=\"h2\" id=\"Products\">Products<\/p>\n<p>Abundant crops enabled Galilee to provide produce for the neighboring Phoenician cities of Tyre and Sidon around the middle of the first century <span>AD<\/span>. Main crops included grapes, pomegranates, olives, and grains. Fishing in the Sea of Galilee was a prominent business in NT times (Mk 1:14-20).<\/p>\n<p class=\"h2\" id=\"JesusandGalilee\">Jesus and Galilee<\/p>\n<p>Jesus was raised in Galilee (Lk 4:16), and 11 of his 12 disciples were from there (Judas Iscariot was the only Judean).<\/p>\n<p>The culture, commerce, farming, and fishing business of the area formed the background for much of Jesus’ ministry, as his parables show (Mt 20:1-8; 21:33; Mk 4:3; Lk 13:6-9). The first three Gospels are largely occupied with Christ’s ministry in Galilee, with much of it being spent around the Sea of Galilee. Most of his parables (19 of 32) were spoken here, and the vast majority of his miracles (25 of 33) were performed in Galilee. Jesus received his greatest response in this region. The Sermon on the Mount was spoken in Galilee, and one of its mountains was the scene of the Lord’s transfiguration. Many of the women who followed Christ and ministered to him also came from there (Mt 27:55). Two of Christ’s most significant postresurrection appearances took place in Galilee (Mt 28:16-20; Jn 21:1-23), and one of Christ’s own titles, Jesus of Nazareth (Jn 1:45), identified him as a Galilean.<\/p>\n<p class=\"h2\" id=\"Galileans\">Galileans<\/p>\n<p>Since Jesus and most of the 12 disciples were from Galilee, it was natural for the term to be applied to all of his followers, especially since it implied that the movement was not as pure as Judean Judaism. Some interpreters believe that Luke 22:59 is an example of the use of “Galilean” as a title; in Acts 1:11 and 2:7 it is merely a geographical reference. One sure reference to Christians by that title appears in the work of the pagan philosopher Epictetus (<span>AD<\/span> 50?–135?), who was impressed with how Christians died for their faith. It is not clear how common the title of Galilean was, but it had obviously spread from Judea to Rome, where Epictetus lived.<\/p>\n<p><em>See also<\/em> Palestine; Sea of Galilee.<\/p>","summary_ro":"GALILEE Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.” Historical Background In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in...","summary_en":"GALILEE Area in northern Palestine that, in Israel’s earlier history, had boundaries that were not clearly defined but that became more precisely defined in the period of Roman rule. The English name Galilee comes from two Hebrew words meaning “circuit” or “district.” Historical Background In OT times Galilee was not significant in Israelite life, but in NT times it was a prominent Jewish population center. Galilee is first mentioned in the Bible as the location of Kedesh, a city of refuge in...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17192,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ijon","title_en":"Ijon","content_ro":"<h3>IJON<\/h3>\n<p>Town assigned to Naphtali’s tribe in the extreme north of Palestine. Some identify it with Tell ed-Dibbon between the Litani River and Mt Hermon, but this is disputed. Ijon was one of the towns taken by Ben-hadad of Damascus during Baasha’s reign (c. 900 <span>BC<\/span>; 1 Kgs 15:20; 2 Chr 16:4). Tiglath-pileser III of Assyria captured the town and deported its people during Pekah’s reign (c. 733 <span>BC<\/span>; 2 Kgs 15:29).<\/p>","content_en":"<h3>IJON<\/h3>\n<p>Town assigned to Naphtali’s tribe in the extreme north of Palestine. Some identify it with Tell ed-Dibbon between the Litani River and Mt Hermon, but this is disputed. Ijon was one of the towns taken by Ben-hadad of Damascus during Baasha’s reign (c. 900 <span>BC<\/span>; 1 Kgs 15:20; 2 Chr 16:4). Tiglath-pileser III of Assyria captured the town and deported its people during Pekah’s reign (c. 733 <span>BC<\/span>; 2 Kgs 15:29).<\/p>","summary_ro":"IJON Town assigned to Naphtali’s tribe in the extreme north of Palestine. Some identify it with Tell ed-Dibbon between the Litani River and Mt Hermon, but this is disputed. Ijon was one of the towns taken by Ben-hadad of Damascus during Baasha’s reign (c. 900 BC; 1 Kgs 15:20; 2 Chr 16:4). Tiglath-pileser III of Assyria captured the town and deported its people during Pekah’s reign (c. 733 BC; 2 Kgs 15:29).","summary_en":"IJON Town assigned to Naphtali’s tribe in the extreme north of Palestine. Some identify it with Tell ed-Dibbon between the Litani River and Mt Hermon, but this is disputed. Ijon was one of the towns taken by Ben-hadad of Damascus during Baasha’s reign (c. 900 BC; 1 Kgs 15:20; 2 Chr 16:4). Tiglath-pileser III of Assyria captured the town and deported its people during Pekah’s reign (c. 733 BC; 2 Kgs 15:29).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22124,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kinnereth","title_en":"Kinnereth","content_ro":"<h3>KINNERETH<\/h3>\n<li>1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century <span>BC<\/span>. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 <span>BC<\/span>.<\/li>\n<li>2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign of Baasha, king of the northern kingdom of Israel in the early ninth century <span>BC<\/span> (1 Kgs 15:20).<\/li>\n<li>3. Early name for the Sea of Galilee (Nm 34:11; Dt 3:17; Jos 11:2; 12:3; 13:27). It is hard to say whether the city (see #1 above) was named after the sea or vice versa. The name, however, means “lyres,” which could be an allusion to the Sea of Galilee’s shape, which roughly resembles that of a lyre. In NT times the pronunciation of the name was corrupted to Gennesaret (Lk 5:1). <em>See<\/em> Sea of Galilee.<\/li>","content_en":"<h3>KINNERETH<\/h3>\n<li>1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century <span>BC<\/span>. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 <span>BC<\/span>.<\/li>\n<li>2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign of Baasha, king of the northern kingdom of Israel in the early ninth century <span>BC<\/span> (1 Kgs 15:20).<\/li>\n<li>3. Early name for the Sea of Galilee (Nm 34:11; Dt 3:17; Jos 11:2; 12:3; 13:27). It is hard to say whether the city (see #1 above) was named after the sea or vice versa. The name, however, means “lyres,” which could be an allusion to the Sea of Galilee’s shape, which roughly resembles that of a lyre. In NT times the pronunciation of the name was corrupted to Gennesaret (Lk 5:1). <em>See<\/em> Sea of Galilee.<\/li>","summary_ro":"KINNERETH 1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century BC. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 BC. 2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign ...","summary_en":"KINNERETH 1. Fortified town in the territory allotted to Naphtali’s tribe (Jos 19:35). It is also mentioned in an Egyptian list of towns conquered by Thutmose III in the 15th century BC. The site has been identified as Tell el-’Oreimeh on the northwest shore of the Sea of Galilee. Archaeological evidence suggests that the site was inhabited from about 2000 to about 900 BC. 2. A district in Naphtali’s territory that included #1 above. It was conquered by Ben-hadad, king of Syria, in the reign ...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47071,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:20","title_en":"Study Note: 1 Împărați 15:20","content_ro":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","content_en":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","summary_ro":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","summary_en":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74697,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:20","title_en":"Study Note: 1 Împărați 15:20","content_ro":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","content_en":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","summary_ro":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","summary_en":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:20","title_en":"Study Note: 1 Împărați 15:20","content_ro":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","content_en":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","summary_ro":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","summary_en":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129949,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:20","title_en":"Study Note: 1 Împărați 15:20","content_ro":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","content_en":"<p><strong>15:20-22<\/strong> As a result of <em>King Asa’s request<\/em><em>,<\/em> the war with Baasha quickly turned to Asa’s advantage. <em>Ben-hadad<\/em> swiftly captured several sections of northern Israel and secured important northern trade routes, forcing <em>Baasha<\/em> to cease operations in <em>Ramah<\/em> in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.<\/p>","summary_ro":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","summary_en":"15:20-22 As a result of King Asa’s request, the war with Baasha quickly turned to Asa’s advantage. Ben-hadad swiftly captured several sections of northern Israel and secured important northern trade routes, forcing Baasha to cease operations in Ramah in order to meet the emergency on his northern frontier. Asa retook Ramah and used its building materials to fortify other strategic border towns against further moves by Baasha.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":37407,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tirzah (Place)","title_en":"Tirzah (Place)","content_ro":"<h3>TIRZAH (P<span>lace<\/span>)<\/h3>\n<p>Early capital city of the divided kingdom of Israel (1 Kgs 14:17; 15:21, 33; 16:6-23). It was one of the cities captured by Joshua (Jos 12:24), but it did not gain prominence until Jeroboam established it as his royal residence (1 Kgs 14:17). Although Baasha intended to move his capital to Ramah, he returned to Tirzah as a result of his war against Asa (1 Kgs 15:21). Tirzah also served as the capital for Elah, Zimri, and Omri during the first six years of Omri’s reign. Omri built and established Samaria as his capital midway during his reign, resulting in the decline of Tirzah’s significance. Perhaps as a result of the rivalry between Tirzah and Samaria, Menahem used Tirzah as his base to mount his revolt against Shallum in 753 <span>BC<\/span> (2 Kgs 15:14). Although it was known as a beautiful city located on a high hill (Sg 6:4), Tirzah’s location has not been identified with precision.<\/p>","content_en":"<h3>TIRZAH (P<span>lace<\/span>)<\/h3>\n<p>Early capital city of the divided kingdom of Israel (1 Kgs 14:17; 15:21, 33; 16:6-23). It was one of the cities captured by Joshua (Jos 12:24), but it did not gain prominence until Jeroboam established it as his royal residence (1 Kgs 14:17). Although Baasha intended to move his capital to Ramah, he returned to Tirzah as a result of his war against Asa (1 Kgs 15:21). Tirzah also served as the capital for Elah, Zimri, and Omri during the first six years of Omri’s reign. Omri built and established Samaria as his capital midway during his reign, resulting in the decline of Tirzah’s significance. Perhaps as a result of the rivalry between Tirzah and Samaria, Menahem used Tirzah as his base to mount his revolt against Shallum in 753 <span>BC<\/span> (2 Kgs 15:14). Although it was known as a beautiful city located on a high hill (Sg 6:4), Tirzah’s location has not been identified with precision.<\/p>","summary_ro":"TIRZAH (Place) Early capital city of the divided kingdom of Israel (1 Kgs 14:17; 15:21, 33; 16:6-23). It was one of the cities captured by Joshua (Jos 12:24), but it did not gain prominence until Jeroboam established it as his royal residence (1 Kgs 14:17). Although Baasha intended to move his capital to Ramah, he returned to Tirzah as a result of his war against Asa (1 Kgs 15:21). Tirzah also served as the capital for Elah, Zimri, and Omri during the first six years of Omri’s reign. Omri bui...","summary_en":"TIRZAH (Place) Early capital city of the divided kingdom of Israel (1 Kgs 14:17; 15:21, 33; 16:6-23). It was one of the cities captured by Joshua (Jos 12:24), but it did not gain prominence until Jeroboam established it as his royal residence (1 Kgs 14:17). Although Baasha intended to move his capital to Ramah, he returned to Tirzah as a result of his war against Asa (1 Kgs 15:21). Tirzah also served as the capital for Elah, Zimri, and Omri during the first six years of Omri’s reign. Omri bui...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":26118,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mizpah","title_en":"Mizpah","content_ro":"<h3>MIZPAH<\/h3>\n<p>Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha.<\/p>\n<p>1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories.<\/p>\n<li>2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites.<\/li>\n<li>3. Town in Judah near Lachish referred to in Joshua 15:38.<\/li>\n<li>4. Place in the tribal area of Benjamin (Jos 18:26). It was here that the Israelites gathered to war against the tribe of Benjamin (Jgs 20:1; 21:1) after the men of Gibeah had abused and killed the concubine of a visiting Levite. It was here that Samuel called all Israel together to pray for victory over the Philistines (1 Sm 7:5-8). Later, Samuel called for an assembly at Mizpah to publicly designate Saul as king and to instruct the people and king in the ways of the kingdom (10:17-25). In the time of Asa, Mizpah was a fortified town on the border between Israel and Judah (1 Kgs 15:22). After the fall of Jerusalem in 586 <span>BC<\/span> to the Babylonians, Mizpah became the residence of Gedaliah the governor (2 Kgs 25:23-24; Jer 40:10), who was murdered there by Ishmael of the “royal seed” (Jer 41:3). Two days later Ishmael murdered a company of pilgrims who were going to Jerusalem to bring their offerings at the ruined temple, and he cast their bodies into a cistern that had been constructed centuries earlier by Asa.<\/li>\n<p>In the intertestamental period Mizpah continued to be an important religious center. Judas Maccabeus called the people together at Mizpah “because Israel formerly had a place of prayer in Mizpah” (1 Macc 3:46).<\/p>\n<li>5. Home of Jephthah, from which he led the Israelites in battle against the Ammonites, and to which he returned to carry out his vow (Jgs 10–11). This is possibly the same place as the Ramath-mizpeh of Joshua 13:26 and is thought by many to be identified with Khirbat Jal’ad just south of the Jabbok.<\/li>\n<li>6. Town in Moab to which David fled from Saul (1 Sm 22:3).<\/li>","content_en":"<h3>MIZPAH<\/h3>\n<p>Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha.<\/p>\n<p>1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories.<\/p>\n<li>2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites.<\/li>\n<li>3. Town in Judah near Lachish referred to in Joshua 15:38.<\/li>\n<li>4. Place in the tribal area of Benjamin (Jos 18:26). It was here that the Israelites gathered to war against the tribe of Benjamin (Jgs 20:1; 21:1) after the men of Gibeah had abused and killed the concubine of a visiting Levite. It was here that Samuel called all Israel together to pray for victory over the Philistines (1 Sm 7:5-8). Later, Samuel called for an assembly at Mizpah to publicly designate Saul as king and to instruct the people and king in the ways of the kingdom (10:17-25). In the time of Asa, Mizpah was a fortified town on the border between Israel and Judah (1 Kgs 15:22). After the fall of Jerusalem in 586 <span>BC<\/span> to the Babylonians, Mizpah became the residence of Gedaliah the governor (2 Kgs 25:23-24; Jer 40:10), who was murdered there by Ishmael of the “royal seed” (Jer 41:3). Two days later Ishmael murdered a company of pilgrims who were going to Jerusalem to bring their offerings at the ruined temple, and he cast their bodies into a cistern that had been constructed centuries earlier by Asa.<\/li>\n<p>In the intertestamental period Mizpah continued to be an important religious center. Judas Maccabeus called the people together at Mizpah “because Israel formerly had a place of prayer in Mizpah” (1 Macc 3:46).<\/p>\n<li>5. Home of Jephthah, from which he led the Israelites in battle against the Ammonites, and to which he returned to carry out his vow (Jgs 10–11). This is possibly the same place as the Ramath-mizpeh of Joshua 13:26 and is thought by many to be identified with Khirbat Jal’ad just south of the Jabbok.<\/li>\n<li>6. Town in Moab to which David fled from Saul (1 Sm 22:3).<\/li>","summary_ro":"MIZPAH Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha. 1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories. 2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites. 3. Town in Judah near Lachish referred to in Joshua 15:38. ...","summary_en":"MIZPAH Name meaning “watchtower” in Hebrew (alternately spelled Mizpeh) used to designate a number of different locations mentioned in the OT and Apocrypha. 1. Place in Gilead where Jacob and Laban made a covenant (Gn 31:49) and set up a heap of stones to mark the borders between their territories. 2. Place referred to as “the land of Mizpah” (Jos 11:3) or the “valley of Mizpah” (Jos 11:8) near Mt Hermon and inhabited by the Hivites. 3. Town in Judah near Lachish referred to in Joshua 15:38. ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28719,"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}],"23":[{"id":21968,"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":47072,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:23","title_en":"Study Note: 1 Împărați 15:23","content_ro":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","summary_ro":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","summary_en":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74698,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:23","title_en":"Study Note: 1 Împărați 15:23","content_ro":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","summary_ro":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","summary_en":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102324,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:23","title_en":"Study Note: 1 Împărați 15:23","content_ro":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","summary_ro":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","summary_en":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129950,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:23","title_en":"Study Note: 1 Împărați 15:23","content_ro":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","content_en":"<p><strong>15:23<\/strong> <em>feet became diseased:<\/em> The nature of <em>Asa’s<\/em> malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).<\/p>","summary_ro":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","summary_en":"15:23 feet became diseased: The nature of Asa’s malady is uncertain; the Talmud conjectures that it was gout. During his severe illness, Asa depended only on his physicians rather than seeking the Lord’s help (2 Chr 16:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":41726,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jehoshaphat","title_en":"Jehoshaphat","content_ro":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","content_en":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","summary_ro":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","summary_en":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69352,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jehoshaphat","title_en":"Jehoshaphat","content_ro":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","content_en":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","summary_ro":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","summary_en":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96978,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jehoshaphat","title_en":"Jehoshaphat","content_ro":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","content_en":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","summary_ro":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","summary_en":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124604,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jehoshaphat","title_en":"Jehoshaphat","content_ro":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","content_en":"<h3>Jehoshaphat<\/h3>\n<p>Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 <span>BC<\/span>). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6).<\/p>\n<p>Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he arranged for his son Jehoram to marry Ahab’s daughter Athaliah (2 Chr 18:1-2; 2 Kgs 8:18) and supported the north in its wars against the Arameans and Moabites (2 Chr 18:3-34; 1 Kgs 22; 2 Kgs 3:4-27). The prophet Jehu rebuked Jehoshaphat for his unwise alliance with Israel (2 Chr 19:1-3), which resulted in his son Jehoram falling under the influence of Ahab and Jezebel. Jehoram and his son Ahaziah turned Judah toward idol worship.<\/p>\n<p>Yet during his reign, Jehoshaphat kept the worship of the Lord pure. He closed the temples of prostitution (1 Kgs 22:46) and sent teachers of God’s law throughout the land (2 Chr 17:7-9). He also established a system of judges and admonished them to function as the Lord’s representatives so that justice might prevail (19:4-7). He appointed Levites, priests, and family heads to handle cases pertaining to religious practice and to negotiate disputes among citizens (19:8-10).<\/p>\n<p>Before going to battle, Jehoshaphat would insist on hearing from a true prophet of the Lord. And in one of the most stirring descriptions of war in the Old Testament, Jehoshaphat preached to the army before entering a battle. As a result, God caused the armies from Ammon, Moab, and their allies to turn against each other (2 Chr 20).<\/p>\n<p>Jehoshaphat died when he was about sixty years old and was buried in Jerusalem. His son Jehoram became Judah’s next king (21:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 15:24; 22:1-50; 2 Kgs 3:1-27; 2 Chr 17:1–21:1<\/p>","summary_ro":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","summary_en":"Jehoshaphat Jehoshaphat succeeded his father Asa to become the fourth king of Judah (872–848 BC). Like Hezekiah and Josiah after him, Jehoshaphat trusted the Lord throughout his life and worked to remove most forms of pagan worship from Israel (2 Chr 17:6). Jehoshaphat continued his father Asa’s religious reforms but reversed his foreign policy. Jehoshaphat discontinued Judah’s war with Israel over their boundaries (see 1 Kgs 22:2) and made an alliance with Ahab. To confirm this alliance, he ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2817,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asa","title_en":"Asa","content_ro":"<h3>ASA<\/h3>\n<li>1. Third king of the southern kingdom of Judah (910–869 <span>BC<\/span>) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 <span>BC<\/span>). Asa thus inherited a shrunken, vulnerable kingdom. Moreover, he was thrust into a suddenly unstable political arena shaken by collapse of the great world empires of old Babylonia to the north and east in Mesopotamia, and of Egypt to the southwest. Hence until the emerging might of Assyria was firmly established (mid-ninth century <span>BC<\/span>), the small Palestinian states (Israel, Judah, Syria, the Arameans, and Phoenicians, and to some degree the peoples of Moab and Edom) were free to push and shove among themselves.<\/li>\n<p>The rival states had superficial similarities, especially Judah and Israel, but were divided by deep differences and intense self-interest. Borders were in perpetual dispute—never fully settled but seldom contested in all-out bloody conflict. Threats, expedience, bribes, payment of tribute, marriages purchased for power, and other cunning arts in the catalog of political kingcraft were employed to shift alliances. Since all were playing the same game, a kind of fluid balance resulted.<\/p>\n<p>At the beginning of King Asa’s reign there was an initial decade of peace and prosperity. Then, however, he was called upon to face enemy threats and invasion. In those crises he trusted God and forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Further, he cleansed the land of pagan shrines and places of worship and even took away the royal prerogatives and standing of Maacah, his mother. She had erected an image of the fertility goddess Asherah (1 Kgs 15:10; 2 Chr 15:16).<\/p>\n<p>Nonetheless, later in his reign Asa abruptly abandoned his trust in God. By means of a huge gift that stripped the temple treasures, he entered an alliance with Ben-hadad, king of Damascus (Syria) in order to force Baasha, ruler of the northern kingdom of Israel, to withdraw from newly conquered territory in Judah. Asa had become heedless of God’s faithful protection when Israel, Judah’s mortal enemy, stood triumphant and strategically poised to strike, only five miles (8 kilometers) from Jerusalem. Asa’s power play worked. Israel had to retire from the field in the south to meet Ben-hadad’s threat from the north. When Hanani spoke plainly to Asa about his disbelief in God, Asa was infuriated and had Hanani thrown into prison (2 Chr 16:7-10).<\/p>\n<p>For the last years of his long 41-year reign, Asa was ill: “Even when the disease became life threatening, he did not seek the <span>Lord<\/span>’s help but sought help only from his physicians” (2 Chr 16:12, <span>nlt<\/span>). He died and was buried with honor in the royal tombs (1 Kgs 15:24; 2 Chr 16:14).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronicles, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>\n<li>2. A Levite and Berechiah’s father. Berechiah lived in one of the villages of the Netophathites after the exile (1 Chr 9:16).<\/li>","content_en":"<h3>ASA<\/h3>\n<li>1. Third king of the southern kingdom of Judah (910–869 <span>BC<\/span>) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 <span>BC<\/span>). Asa thus inherited a shrunken, vulnerable kingdom. Moreover, he was thrust into a suddenly unstable political arena shaken by collapse of the great world empires of old Babylonia to the north and east in Mesopotamia, and of Egypt to the southwest. Hence until the emerging might of Assyria was firmly established (mid-ninth century <span>BC<\/span>), the small Palestinian states (Israel, Judah, Syria, the Arameans, and Phoenicians, and to some degree the peoples of Moab and Edom) were free to push and shove among themselves.<\/li>\n<p>The rival states had superficial similarities, especially Judah and Israel, but were divided by deep differences and intense self-interest. Borders were in perpetual dispute—never fully settled but seldom contested in all-out bloody conflict. Threats, expedience, bribes, payment of tribute, marriages purchased for power, and other cunning arts in the catalog of political kingcraft were employed to shift alliances. Since all were playing the same game, a kind of fluid balance resulted.<\/p>\n<p>At the beginning of King Asa’s reign there was an initial decade of peace and prosperity. Then, however, he was called upon to face enemy threats and invasion. In those crises he trusted God and forced out or defeated all who attempted to conquer, divide, or destroy Judah (2 Chr 14:1-8). Further, he cleansed the land of pagan shrines and places of worship and even took away the royal prerogatives and standing of Maacah, his mother. She had erected an image of the fertility goddess Asherah (1 Kgs 15:10; 2 Chr 15:16).<\/p>\n<p>Nonetheless, later in his reign Asa abruptly abandoned his trust in God. By means of a huge gift that stripped the temple treasures, he entered an alliance with Ben-hadad, king of Damascus (Syria) in order to force Baasha, ruler of the northern kingdom of Israel, to withdraw from newly conquered territory in Judah. Asa had become heedless of God’s faithful protection when Israel, Judah’s mortal enemy, stood triumphant and strategically poised to strike, only five miles (8 kilometers) from Jerusalem. Asa’s power play worked. Israel had to retire from the field in the south to meet Ben-hadad’s threat from the north. When Hanani spoke plainly to Asa about his disbelief in God, Asa was infuriated and had Hanani thrown into prison (2 Chr 16:7-10).<\/p>\n<p>For the last years of his long 41-year reign, Asa was ill: “Even when the disease became life threatening, he did not seek the <span>Lord<\/span>’s help but sought help only from his physicians” (2 Chr 16:12, <span>nlt<\/span>). He died and was buried with honor in the royal tombs (1 Kgs 15:24; 2 Chr 16:14).<\/p>\n<p><em>See also<\/em> Israel, History of; Chronicles, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>\n<li>2. A Levite and Berechiah’s father. Berechiah lived in one of the villages of the Netophathites after the exile (1 Chr 9:16).<\/li>","summary_ro":"ASA 1. Third king of the southern kingdom of Judah (910–869 BC) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 B...","summary_en":"ASA 1. Third king of the southern kingdom of Judah (910–869 BC) after the split of Solomon’s Empire into independent kingdoms. Solomon’s son Rehoboam, Asa’s grandfather, had neither Solomon’s wisdom nor his tact. Rehoboam failed to use diplomacy to avoid an approaching explosion of popular resentment against Solomon’s oppressive policies; in fact, Rehoboam actively precipitated the explosion. Asa came to the throne just after his father, Abijam (or Abijah), who reigned only briefly (913–910 B...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":41510,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69136,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96762,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124388,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jeroboam I","title_en":"Jeroboam I","content_ro":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","content_en":"<h3>Jeroboam I<\/h3>\n<p>Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 <span>BC<\/span>). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom.<\/p>\n<p>Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descendants. The prophet Ahijah told Jeroboam that the Lord had chosen him to lead those tribes and to give him a lasting dynasty if he was faithful (11:29-39). Solomon apparently caught wind of what had happened and tried to kill Jeroboam, who sought refuge in Egypt (11:40; cp. Saul and David, 1 Sam 18:5–20:42).<\/p>\n<p>When Solomon died, his son Rehoboam was immediately proclaimed king in Judah, but the northern tribes had to affirm his kingship separately. Seizing the opportunity, Jeroboam took the northern leaders to Rehoboam to seek relief from the harsh labor Solomon had forced on them (1 Kgs 12:1-4). Rehoboam foolishly spurned their request (12:5-14), so the north rebelled and appointed Jeroboam as its king (12:20). Thus the kingdom was divided, as God had promised.<\/p>\n<p>Jeroboam did not remain committed to God, however. He worried that if his people went to the Temple in Jerusalem to worship, they would support the southern kingdom. He had no confidence in God to secure his reign, so he carried out his own plan to secure his people’s spiritual allegiance. He built two gold calf shrines, at the north and south of his kingdom (12:26-33). God was displeased with these shrines and sent a prophet to condemn Jeroboam. Though Jeroboam initially responded to the prophet’s display of divine power, the calf shrines remained intact throughout the northern kingdom’s history (931–722 <span>BC<\/span>). Jeroboam’s false religion was a key reason for the destruction of the northern kingdom in 722 <span>BC<\/span> (14:14-16; 2 Kgs 17:5-23).<\/p>\n<p>Because of Jeroboam’s sins, God did not give him a dynasty (1 Kgs 13:33-34). Though Jeroboam’s son Nadab inherited the throne when his father died, he was assassinated—along with the rest of Jeroboam’s descendants—two years later by a usurper named Baasha (14:20; 15:25-31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:26–14:20; 15:6-7, 25-28; 2 Chr 10:1–13:22<\/p>","summary_ro":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","summary_en":"Jeroboam I Jeroboam I, son of Nebat from the tribe of Ephraim, was the first king of the northern kingdom of Israel (931–910 BC). He led the northern ten tribes into the sins that brought about the destruction of the northern kingdom. Jeroboam began his political career by supervising Solomon’s labor forces in the territory of Ephraim and Manasseh (1 Kgs 11:26-28). Because Solomon had drifted away from the Lord, God determined to remove the ten northern tribes from the rule of David’s descend...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18842,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehu","title_en":"Jehu","content_ro":"<h3>JEHU<\/h3>\n<li>1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32).<\/li>\n<p>Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign of Jehoshaphat, <em>The Book of the Kings of Israel<\/em> (2 Chr 20:34).<\/p>\n<li>2. Important army officer during the reigns of Ahab and Jehoram (2 Kgs 9:25), who in reaction to the economic and religious abuses of the house of Omri was anointed as king of the northern kingdom of Israel (1 Kgs 19:16-17). In the following revolution he exterminated the royal house of Israel, the king of Judah, and a royal party from the south (2 Kgs 9–10). He executed the worshipers of Baal in order to revive true worship in Israel. As king, he ruled in Samaria 28 years (841–814 <span>BC<\/span>) and began a dynasty that lasted some 100 years.<\/li>\n<p>In the time of Jehu the prophets were engaged in a religious equivalent of war with the adherents of the Tyrian Baal. Elijah met and defeated the Canaanite priests on Mt Carmel (1 Kgs 18:17-40). Later he and then Elisha were commissioned to anoint Jehu as king. The prophets waited until the time was right (2 Kgs 9:1-10), at which time Elisha sent a “son of the prophets” to Ramoth-gilead to designate Jehu as the monarch.<\/p>\n<p>Jehu left his siege of Ramoth-gilead in northern Transjordan to meet the king of Israel in Jezreel. There he killed King Jehoram and Ahaziah, the king of Judah (2 Kgs 9:17-28). His bloody ways continued as he extinguished the royal house of Ahab (10:1-17) and 42 ambassadors of goodwill from Judah (apparently without provocation, vv 12-14). Israel’s bloodbath finally ended in Samaria. There Jehu cunningly vowed to serve Baal with a zeal greater than that of Ahab. Unsuspecting devotees of Baal gathered in great numbers to join in a festival sacrifice. Instead, the devotees themselves became the sacrifice, and the house of Baal in Samaria was destroyed and desecrated by turning its ruins into a latrine (vv 18-27).<\/p>\n<p>Political and economic problems also contributed to the unrest. Under the reign of Ahab and Jezebel, justice was corrupted. The poor lost their land in the drought and their property rights were ignored (1 Kgs 18:5-6). Jehu threw the body of Jehoram into the field of Naboth the Jezreelite (2 Kgs 9:25-26) as justice for the crime of Ahab and Jezebel (1 Kgs 21:19; cf. v 13). But religious passions dominated the cause. Jehu called his slaughter of the house of Omri his “zeal for the Lord.” Jehonadab, a Recabite, joined Jehu as he traveled toward Samaria (2 Kgs 10:15-17). Recabites opposed social and economic developments that took place in the northern kingdom under Ahab. They followed a strict moral code and lived a simple life (Jer 35). Since Recabites represented the most conservative elements of Yahwism, they became natural allies for the reform of Jehu.<\/p>\n<p>Jehu’s revolution seriously weakened the worship of Baal. Although not all of the adherents were eliminated, Baalism no longer remained the official religion of the state (2 Kgs 10:28). Rather, Baalism united with Yahwism to form the sinister syncretistic religion that was denounced by Hosea.<\/p>\n<p>Politically, the revolt of Jehu was disastrous. The triple alliance between Tyre, Israel, and Judah was shattered by the atrocities. Israel, now isolated, became easy prey for Assyria and Syria. Jehu attempted to buy some help from Assyria by paying tribute to Shalmaneser III. That event is pictured on the Black Obelisk in a relief from the campaign of 841 <span>BC<\/span>. An inscription names “Jehu, son of Omri,” as the one kneeling before Shalmaneser.<\/p>\n<p>After the Assyrian threat dissipated in 838 <span>BC<\/span>, Hazael, king of Aram-Damascus, conquered all of Israelite Transjordan as far as the Arnon (2 Kgs 10:32-33). In a second campaign in 815 <span>BC<\/span>, Hazael moved across the Jordan River, through the Jezreel plain, and down the coast, conquering the land as far as Gath in the northern Shephelah. There the son of Jehu, Jehoahaz, paid tribute to Hazael (12:18). The revolution weakened Israel both politically and economically.<\/p>\n<p>Later generations spoke of the massacre of the house of Omri with horror (Hos 1:4). Jehu did not destroy the golden calves of Jeroboam, and so continued the syncretistic worship at Bethel and Dan. In the final analysis the revolution, which was meant to purge Israel of oppression and false religion, succeeded in doing neither.<\/p>\n<li>3. Member of Judah’s tribe, the son of Obed and Azariah’s father (1 Chr 2:38).<\/li>\n<li>4. Prince of Simeon’s tribe, and the son of Joshibiah, who, along with others, migrated from the approaches to the valley of Gedor eastward in search of good pasture (1 Chr 4:35).<\/li>\n<li>5. One of the skilled warriors who joined David at Ziklag. Interestingly, he was of Saul’s tribe, Benjamin, and from Anathoth, to which Abiathar of the priests of Eli was later banished (1 Chr 12:3).<\/li>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","content_en":"<h3>JEHU<\/h3>\n<li>1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32).<\/li>\n<p>Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign of Jehoshaphat, <em>The Book of the Kings of Israel<\/em> (2 Chr 20:34).<\/p>\n<li>2. Important army officer during the reigns of Ahab and Jehoram (2 Kgs 9:25), who in reaction to the economic and religious abuses of the house of Omri was anointed as king of the northern kingdom of Israel (1 Kgs 19:16-17). In the following revolution he exterminated the royal house of Israel, the king of Judah, and a royal party from the south (2 Kgs 9–10). He executed the worshipers of Baal in order to revive true worship in Israel. As king, he ruled in Samaria 28 years (841–814 <span>BC<\/span>) and began a dynasty that lasted some 100 years.<\/li>\n<p>In the time of Jehu the prophets were engaged in a religious equivalent of war with the adherents of the Tyrian Baal. Elijah met and defeated the Canaanite priests on Mt Carmel (1 Kgs 18:17-40). Later he and then Elisha were commissioned to anoint Jehu as king. The prophets waited until the time was right (2 Kgs 9:1-10), at which time Elisha sent a “son of the prophets” to Ramoth-gilead to designate Jehu as the monarch.<\/p>\n<p>Jehu left his siege of Ramoth-gilead in northern Transjordan to meet the king of Israel in Jezreel. There he killed King Jehoram and Ahaziah, the king of Judah (2 Kgs 9:17-28). His bloody ways continued as he extinguished the royal house of Ahab (10:1-17) and 42 ambassadors of goodwill from Judah (apparently without provocation, vv 12-14). Israel’s bloodbath finally ended in Samaria. There Jehu cunningly vowed to serve Baal with a zeal greater than that of Ahab. Unsuspecting devotees of Baal gathered in great numbers to join in a festival sacrifice. Instead, the devotees themselves became the sacrifice, and the house of Baal in Samaria was destroyed and desecrated by turning its ruins into a latrine (vv 18-27).<\/p>\n<p>Political and economic problems also contributed to the unrest. Under the reign of Ahab and Jezebel, justice was corrupted. The poor lost their land in the drought and their property rights were ignored (1 Kgs 18:5-6). Jehu threw the body of Jehoram into the field of Naboth the Jezreelite (2 Kgs 9:25-26) as justice for the crime of Ahab and Jezebel (1 Kgs 21:19; cf. v 13). But religious passions dominated the cause. Jehu called his slaughter of the house of Omri his “zeal for the Lord.” Jehonadab, a Recabite, joined Jehu as he traveled toward Samaria (2 Kgs 10:15-17). Recabites opposed social and economic developments that took place in the northern kingdom under Ahab. They followed a strict moral code and lived a simple life (Jer 35). Since Recabites represented the most conservative elements of Yahwism, they became natural allies for the reform of Jehu.<\/p>\n<p>Jehu’s revolution seriously weakened the worship of Baal. Although not all of the adherents were eliminated, Baalism no longer remained the official religion of the state (2 Kgs 10:28). Rather, Baalism united with Yahwism to form the sinister syncretistic religion that was denounced by Hosea.<\/p>\n<p>Politically, the revolt of Jehu was disastrous. The triple alliance between Tyre, Israel, and Judah was shattered by the atrocities. Israel, now isolated, became easy prey for Assyria and Syria. Jehu attempted to buy some help from Assyria by paying tribute to Shalmaneser III. That event is pictured on the Black Obelisk in a relief from the campaign of 841 <span>BC<\/span>. An inscription names “Jehu, son of Omri,” as the one kneeling before Shalmaneser.<\/p>\n<p>After the Assyrian threat dissipated in 838 <span>BC<\/span>, Hazael, king of Aram-Damascus, conquered all of Israelite Transjordan as far as the Arnon (2 Kgs 10:32-33). In a second campaign in 815 <span>BC<\/span>, Hazael moved across the Jordan River, through the Jezreel plain, and down the coast, conquering the land as far as Gath in the northern Shephelah. There the son of Jehu, Jehoahaz, paid tribute to Hazael (12:18). The revolution weakened Israel both politically and economically.<\/p>\n<p>Later generations spoke of the massacre of the house of Omri with horror (Hos 1:4). Jehu did not destroy the golden calves of Jeroboam, and so continued the syncretistic worship at Bethel and Dan. In the final analysis the revolution, which was meant to purge Israel of oppression and false religion, succeeded in doing neither.<\/p>\n<li>3. Member of Judah’s tribe, the son of Obed and Azariah’s father (1 Chr 2:38).<\/li>\n<li>4. Prince of Simeon’s tribe, and the son of Joshibiah, who, along with others, migrated from the approaches to the valley of Gedor eastward in search of good pasture (1 Chr 4:35).<\/li>\n<li>5. One of the skilled warriors who joined David at Ziklag. Interestingly, he was of Saul’s tribe, Benjamin, and from Anathoth, to which Abiathar of the priests of Eli was later banished (1 Chr 12:3).<\/li>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","summary_ro":"JEHU 1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32). Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign o...","summary_en":"JEHU 1. Prophet and son of the “seer” Hanani (2 Chr 16:7), who denounced Baasha for following in the ways of Jeroboam (1 Kgs 16:1-7). In addition to continuing the heretical worship of the golden calves at Bethel and Dan, Baasha also assassinated Nadab, the son of Jeroboam (15:25-32). Jehu later rebuked Jehoshaphat, king of Judah, for helping Ahab the king of Israel in his wars against the Arameans (2 Chr 19:1-2). The writings of this prophet were included in one of the records of the reign o...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19187,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeroboam","title_en":"Jeroboam","content_ro":"<h3>JEROBOAM<\/h3>\n<p>Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 <span>BC<\/span>), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 <span>BC<\/span>), the 14th king of the northern kingdom.<\/p>\n<p>1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defenses of Jerusalem (vv 27-28). This efficient and energetic young man did not remain in the employ of Solomon for long, however. Jeroboam’s background, his tribe’s pride, and the oppression of Solomon had produced a young rebel. Ahijah, the prophet of Shiloh, met Jeroboam outside Jerusalem one day and did a startling thing—he tore a new garment he was wearing into 12 pieces and gave 10 of them to Jeroboam (1 Kgs 11:29-30). Ahijah had symbolically shown Jeroboam that God would give him 10 tribes and would leave the Davidic line intact (vv 31-39). Solomon’s idolatry had brought this judgment upon the Davidic line (v 33). Although precise details of a revolt are not given (v 7), Jeroboam fled to Egypt in order to save his life (v 40).<\/p>\n<p>After Solomon’s death, Jeroboam returned to Palestine and approached Rehoboam, Solomon’s son, with a request that his program of oppression cease (1 Kgs 12:1-4). Rehoboam asked for three days to consult with his advisers before answering (vv 5-11). The counsel of the older advisers was toward clemency, but younger hotheads prevailed with their counsel of increased taxation and forced labor (vv 12-14).<\/p>\n<p>The Israelites responded by rejecting Rehoboam. Jeroboam was quickly elected king of the northern tribes (1 Kgs 12:20), and an uneasy cease-fire temporarily stabilized relationships between the two kingdoms at their division (930 <span>BC<\/span>).<\/p>\n<p>Being ambitious and skillful, Jeroboam built two capital cities, one at Shechem (cf. Gn 12:6-8; Jos 8:30-35), in the territory west of the Jordan, and one at Penuel (cf. Gn 32:30; Jgs 8:17), east of the Jordan (1 Kgs 12:25). He reinstituted the cult of the golden calves, substituting an ancient religion for the worship of Jehovah. He changed the centers of worship, the object of worship, the priesthood, and the time of worship. The new centers became Bethel and Dan (v 29); Bethel was a place of patriarchal worship (Gn 28:10-22; 31:13; 35:1-7), and Dan was the site of a renegade Levitical worship established for the tribe of Dan in the days of the judges (Jgs 18).<\/p>\n<p>The object of worship became the idol calf (1 Kgs 12:28). The worship was based upon Aaron’s participation in the first instance of this idolatry in Israel. Aaron had presented the golden calf at Sinai as a visible representation of the invisible Yahweh who had brought Israel out of Egypt (Ex 32:4-5). This compromise religion would yet have an appeal to Yahweh worshipers. Aaron’s prior establishment of this worship added to the appeal for those who were reluctant to separate from Levitical methodology. The Levites in Dan would also add to the authentication of the calf worship.<\/p>\n<p>Doubtless, the Egyptian sojourn of Jeroboam contributed to this turn of events. The Egyptians’ worship of Amon-Re, the sun god, included his representation as a bull. The bull in Egyptian worship was intended to visibly represent an invisible deity. This concept could have easily been transferred by the Israelites to their worship of the invisible Yahweh.<\/p>\n<p>Jeroboam’s idolatry would result in the ultimate destruction of his line (1 Kgs 13:33-34). An immediate result was the death of his son Abijah (14:1-18). Jeroboam’s plan to deceive the prophet Ahijah failed and became the means of pronouncing judgment upon the house of Jeroboam and the northern kingdom (vv 7-16). One manifestation of the gradual decline of Israel was the defeat Jeroboam suffered at the hand of Abijah of Judah (2 Chr 13:1-20).<\/p>\n<p>Jeroboam I died after reigning 22 years over Israel (1 Kgs 14:19-20). His remaining son, Nadab, ruled for only two years before he was assassinated by Baasha of the tribe of Issachar (1 Kgs 14:20; 15:25-31). The whole household of Jeroboam was then killed by Baasha, fulfilling the prophecy of Ahijah concerning the end of the dynasty of Jeroboam. Yet even Baasha walked in the footsteps of Jeroboam’s apostasy (1 Kgs 15:34).<\/p>\n<li>2. Jeroboam II, the son of Joash (or Jehoash, 798–782 <span>BC<\/span>), reigned over Israel longer than any other northern king even though he followed the evil example of his ancestral namesake, Jeroboam I (2 Kgs 14:23-24). His reign of 41 years included an 11-year co-regency with his father. Evidently, Joash had taken steps to ensure the stability of his kingdom before meeting Amaziah of Judah in battle (2 Kgs 14:8-14; 2 Chr 25:5-24).<\/li>\n<p>Jeroboam II ruled in the city of Samaria (2 Kgs 14:23). The archaeological evidence at Samaria indicates a reconstruction program in the royal palace during the prosperous reigns of Joash and Jeroboam II. In 1910 excavators found over 60 inscribed potsherds that were invoices or labels for oil and wine sent to the royal stores for use in the king’s service. The limited number of place-names (27) on the potsherds indicates that the shipments of these commodities were not a nationwide levy of taxes but were probably all from properties belonging to the royal house. These illustrate the extensive holdings and opulence of the royal house in Israel during the reign of Jeroboam II.<\/p>\n<p>Large numbers of carved decorative plaques and panels of ivory were also found in the ruins of Samaria, a reminder of the wealth of the northern kingdom in its latter days. The influence of the pagan societies of Syria, Assyria, and Egypt can be seen by the various figures of deities on the ivories.<\/p>\n<p>The prophet Jonah, son of Amittai, had prophesied the acquisition of power by Jeroboam II (2 Kgs 14:25). Although Jeroboam’s reign was late in the history of the northern kingdom, God still desired to exhibit his long-suffering and faithful covenant-keeping love, offering Israel repentance (vv 26-28).<\/p>\n<p>The northern kingdom reached its greatest extension since the time of Solomon as the result of God’s care for Israel during Jeroboam’s reign. The boundaries stretched from Hamath on the Orontes River in the north to the Gulf of Aqaba, with its cities of Elath and Ezion-geber, in the south. Prosperity did not suffice to deliver Israel from internal and external problems, however. The extensive corruption in government and the degenerate spiritual state of the people propelled Israel into the tumultuous days that would end in the utter destruction of the northern kingdom. Jeroboam’s own life must have been in danger from conspirators. Amaziah, a priest at Bethel, even accused the prophet Amos of conspiring to assassinate Jeroboam (Am 7:8-17). Amos had actually prophesied the captivity of Israel and the fall of Jeroboam’s dynasty. The word of God had become a threat to Jeroboam because of the hardness of the hearts of all in Israel, including the king.<\/p>\n<p>Economic depression, moral deterioration, political weakness, and governmental corruption served to hasten the fall of Israel. The rich landowners, including Jeroboam II, had oppressed the less wealthy citizens and had forced small landowners to migrate from their farms to the cities.<\/p>\n<p>Within six months of the death of Jeroboam II, the prophecy concerning the end of the dynasty of Jehu (Jeroboam was the fourth king of that line) was fulfilled (2 Kgs 14:29; 15:8-12; cf. 10:12-31). As the son of Jeroboam I, Nadab, was assassinated, so the son of Jeroboam II, Zechariah, was assassinated. Thirty-one years after the death of Jeroboam II, the prophecies concerning the captivity of Israel were fulfilled (722 <span>BC<\/span>; 2 Kgs 17:5-41).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","content_en":"<h3>JEROBOAM<\/h3>\n<p>Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 <span>BC<\/span>), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 <span>BC<\/span>), the 14th king of the northern kingdom.<\/p>\n<p>1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defenses of Jerusalem (vv 27-28). This efficient and energetic young man did not remain in the employ of Solomon for long, however. Jeroboam’s background, his tribe’s pride, and the oppression of Solomon had produced a young rebel. Ahijah, the prophet of Shiloh, met Jeroboam outside Jerusalem one day and did a startling thing—he tore a new garment he was wearing into 12 pieces and gave 10 of them to Jeroboam (1 Kgs 11:29-30). Ahijah had symbolically shown Jeroboam that God would give him 10 tribes and would leave the Davidic line intact (vv 31-39). Solomon’s idolatry had brought this judgment upon the Davidic line (v 33). Although precise details of a revolt are not given (v 7), Jeroboam fled to Egypt in order to save his life (v 40).<\/p>\n<p>After Solomon’s death, Jeroboam returned to Palestine and approached Rehoboam, Solomon’s son, with a request that his program of oppression cease (1 Kgs 12:1-4). Rehoboam asked for three days to consult with his advisers before answering (vv 5-11). The counsel of the older advisers was toward clemency, but younger hotheads prevailed with their counsel of increased taxation and forced labor (vv 12-14).<\/p>\n<p>The Israelites responded by rejecting Rehoboam. Jeroboam was quickly elected king of the northern tribes (1 Kgs 12:20), and an uneasy cease-fire temporarily stabilized relationships between the two kingdoms at their division (930 <span>BC<\/span>).<\/p>\n<p>Being ambitious and skillful, Jeroboam built two capital cities, one at Shechem (cf. Gn 12:6-8; Jos 8:30-35), in the territory west of the Jordan, and one at Penuel (cf. Gn 32:30; Jgs 8:17), east of the Jordan (1 Kgs 12:25). He reinstituted the cult of the golden calves, substituting an ancient religion for the worship of Jehovah. He changed the centers of worship, the object of worship, the priesthood, and the time of worship. The new centers became Bethel and Dan (v 29); Bethel was a place of patriarchal worship (Gn 28:10-22; 31:13; 35:1-7), and Dan was the site of a renegade Levitical worship established for the tribe of Dan in the days of the judges (Jgs 18).<\/p>\n<p>The object of worship became the idol calf (1 Kgs 12:28). The worship was based upon Aaron’s participation in the first instance of this idolatry in Israel. Aaron had presented the golden calf at Sinai as a visible representation of the invisible Yahweh who had brought Israel out of Egypt (Ex 32:4-5). This compromise religion would yet have an appeal to Yahweh worshipers. Aaron’s prior establishment of this worship added to the appeal for those who were reluctant to separate from Levitical methodology. The Levites in Dan would also add to the authentication of the calf worship.<\/p>\n<p>Doubtless, the Egyptian sojourn of Jeroboam contributed to this turn of events. The Egyptians’ worship of Amon-Re, the sun god, included his representation as a bull. The bull in Egyptian worship was intended to visibly represent an invisible deity. This concept could have easily been transferred by the Israelites to their worship of the invisible Yahweh.<\/p>\n<p>Jeroboam’s idolatry would result in the ultimate destruction of his line (1 Kgs 13:33-34). An immediate result was the death of his son Abijah (14:1-18). Jeroboam’s plan to deceive the prophet Ahijah failed and became the means of pronouncing judgment upon the house of Jeroboam and the northern kingdom (vv 7-16). One manifestation of the gradual decline of Israel was the defeat Jeroboam suffered at the hand of Abijah of Judah (2 Chr 13:1-20).<\/p>\n<p>Jeroboam I died after reigning 22 years over Israel (1 Kgs 14:19-20). His remaining son, Nadab, ruled for only two years before he was assassinated by Baasha of the tribe of Issachar (1 Kgs 14:20; 15:25-31). The whole household of Jeroboam was then killed by Baasha, fulfilling the prophecy of Ahijah concerning the end of the dynasty of Jeroboam. Yet even Baasha walked in the footsteps of Jeroboam’s apostasy (1 Kgs 15:34).<\/p>\n<li>2. Jeroboam II, the son of Joash (or Jehoash, 798–782 <span>BC<\/span>), reigned over Israel longer than any other northern king even though he followed the evil example of his ancestral namesake, Jeroboam I (2 Kgs 14:23-24). His reign of 41 years included an 11-year co-regency with his father. Evidently, Joash had taken steps to ensure the stability of his kingdom before meeting Amaziah of Judah in battle (2 Kgs 14:8-14; 2 Chr 25:5-24).<\/li>\n<p>Jeroboam II ruled in the city of Samaria (2 Kgs 14:23). The archaeological evidence at Samaria indicates a reconstruction program in the royal palace during the prosperous reigns of Joash and Jeroboam II. In 1910 excavators found over 60 inscribed potsherds that were invoices or labels for oil and wine sent to the royal stores for use in the king’s service. The limited number of place-names (27) on the potsherds indicates that the shipments of these commodities were not a nationwide levy of taxes but were probably all from properties belonging to the royal house. These illustrate the extensive holdings and opulence of the royal house in Israel during the reign of Jeroboam II.<\/p>\n<p>Large numbers of carved decorative plaques and panels of ivory were also found in the ruins of Samaria, a reminder of the wealth of the northern kingdom in its latter days. The influence of the pagan societies of Syria, Assyria, and Egypt can be seen by the various figures of deities on the ivories.<\/p>\n<p>The prophet Jonah, son of Amittai, had prophesied the acquisition of power by Jeroboam II (2 Kgs 14:25). Although Jeroboam’s reign was late in the history of the northern kingdom, God still desired to exhibit his long-suffering and faithful covenant-keeping love, offering Israel repentance (vv 26-28).<\/p>\n<p>The northern kingdom reached its greatest extension since the time of Solomon as the result of God’s care for Israel during Jeroboam’s reign. The boundaries stretched from Hamath on the Orontes River in the north to the Gulf of Aqaba, with its cities of Elath and Ezion-geber, in the south. Prosperity did not suffice to deliver Israel from internal and external problems, however. The extensive corruption in government and the degenerate spiritual state of the people propelled Israel into the tumultuous days that would end in the utter destruction of the northern kingdom. Jeroboam’s own life must have been in danger from conspirators. Amaziah, a priest at Bethel, even accused the prophet Amos of conspiring to assassinate Jeroboam (Am 7:8-17). Amos had actually prophesied the captivity of Israel and the fall of Jeroboam’s dynasty. The word of God had become a threat to Jeroboam because of the hardness of the hearts of all in Israel, including the king.<\/p>\n<p>Economic depression, moral deterioration, political weakness, and governmental corruption served to hasten the fall of Israel. The rich landowners, including Jeroboam II, had oppressed the less wealthy citizens and had forced small landowners to migrate from their farms to the cities.<\/p>\n<p>Within six months of the death of Jeroboam II, the prophecy concerning the end of the dynasty of Jehu (Jeroboam was the fourth king of that line) was fulfilled (2 Kgs 14:29; 15:8-12; cf. 10:12-31). As the son of Jeroboam I, Nadab, was assassinated, so the son of Jeroboam II, Zechariah, was assassinated. Thirty-one years after the death of Jeroboam II, the prophecies concerning the captivity of Israel were fulfilled (722 <span>BC<\/span>; 2 Kgs 17:5-41).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","summary_ro":"JEROBOAM Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 BC), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 BC), the 14th king of the northern kingdom. 1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defense...","summary_en":"JEROBOAM Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 BC), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 BC), the 14th king of the northern kingdom. 1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defense...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26823,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nadab","title_en":"Nadab","content_ro":"<h3>NADAB<\/h3>\n<li>1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1).<\/li>\n<p>Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the cutting up of the sacrifice. In this case “fire from the Lord devoured them.” The offering of “strange fire” does not appear anywhere else in the Bible.<\/p>\n<p>Rabbis have offered various explanations of the offense committed by Nadab and Abihu. Since an admonition against drinking wine in the tent of meeting follows this tragedy (Lv 10:9), an early tradition held that the brothers were drunk. Death was the penalty for any priest drinking in this sacred tent.<\/p>\n<p>An interesting point arises in the instructions that Moses gave to the grieving father of Nadab and Abihu. Moses exhorted Aaron not to mourn or to interrupt his priestly functions. Since Aaron had been sanctified by the sacred anointing oil, he had to continue serving God. He was not allowed to go out of the door of the tent “lest he die.” Instead, the rest of Israel mourned for Nadab and Abihu (Lv 10:3-7).<\/p>\n<li>2. Son of Jeroboam, whom he succeeded to the throne of Israel (909–908 <span>BC<\/span>). Nadab ruled two years (1 Kgs 14:20; 15:25), coming to power in the second year of Asa’s reign in Judah; he was succeeded in the third year of Asa’s reign (15:28). His rule may have been arranged before the death of Jeroboam, for he surely recognized the dangers of the charismatic ideal that continued among the northern tribes. However, Nadab was not successful in stabilizing the kingdom. To gain the acclamation of the army, he went into battle against the Philistines at Gibbethon, about two and a half miles (4 kilometers) southwest of Gezer. Baasha from the tribe of Issachar, presumably a military officer, assassinated Nadab and all his sons and usurped the throne. So he fulfilled the prophecy predicted by Ahijah the Shilonite against the house of Jeroboam (v 29).<\/li>\n<li>3. Jerahmeelite, the son of Shammai and grandson of Onam, and the great-grandson of Jerahmeel. Nadab in turn had two sons, Seled and Appaim (1 Chr 2:26-30).<\/li>\n<li>4. Son of Jeiel and Maacah, a Gibeonite (1 Chr 8:30; 9:36).<\/li>","content_en":"<h3>NADAB<\/h3>\n<li>1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1).<\/li>\n<p>Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the cutting up of the sacrifice. In this case “fire from the Lord devoured them.” The offering of “strange fire” does not appear anywhere else in the Bible.<\/p>\n<p>Rabbis have offered various explanations of the offense committed by Nadab and Abihu. Since an admonition against drinking wine in the tent of meeting follows this tragedy (Lv 10:9), an early tradition held that the brothers were drunk. Death was the penalty for any priest drinking in this sacred tent.<\/p>\n<p>An interesting point arises in the instructions that Moses gave to the grieving father of Nadab and Abihu. Moses exhorted Aaron not to mourn or to interrupt his priestly functions. Since Aaron had been sanctified by the sacred anointing oil, he had to continue serving God. He was not allowed to go out of the door of the tent “lest he die.” Instead, the rest of Israel mourned for Nadab and Abihu (Lv 10:3-7).<\/p>\n<li>2. Son of Jeroboam, whom he succeeded to the throne of Israel (909–908 <span>BC<\/span>). Nadab ruled two years (1 Kgs 14:20; 15:25), coming to power in the second year of Asa’s reign in Judah; he was succeeded in the third year of Asa’s reign (15:28). His rule may have been arranged before the death of Jeroboam, for he surely recognized the dangers of the charismatic ideal that continued among the northern tribes. However, Nadab was not successful in stabilizing the kingdom. To gain the acclamation of the army, he went into battle against the Philistines at Gibbethon, about two and a half miles (4 kilometers) southwest of Gezer. Baasha from the tribe of Issachar, presumably a military officer, assassinated Nadab and all his sons and usurped the throne. So he fulfilled the prophecy predicted by Ahijah the Shilonite against the house of Jeroboam (v 29).<\/li>\n<li>3. Jerahmeelite, the son of Shammai and grandson of Onam, and the great-grandson of Jerahmeel. Nadab in turn had two sons, Seled and Appaim (1 Chr 2:26-30).<\/li>\n<li>4. Son of Jeiel and Maacah, a Gibeonite (1 Chr 8:30; 9:36).<\/li>","summary_ro":"NADAB 1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1). Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the c...","summary_en":"NADAB 1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1). Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the c...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47073,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:25","title_en":"Study Note: 1 Împărați 15:25","content_ro":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","content_en":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","summary_ro":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","summary_en":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74699,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:25","title_en":"Study Note: 1 Împărați 15:25","content_ro":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","content_en":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","summary_ro":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","summary_en":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102325,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:25","title_en":"Study Note: 1 Împărați 15:25","content_ro":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","content_en":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","summary_ro":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","summary_en":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129951,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:25","title_en":"Study Note: 1 Împărați 15:25","content_ro":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","content_en":"<p><strong>15:25-31<\/strong> The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).<\/p>","summary_ro":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","summary_en":"15:25-31 The writer of 1 Kings presents Nadab’s biography following the standard format (see study note on 15:1-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61676,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89302,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116928,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144554,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":61527,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89153,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116779,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144405,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":881,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahijah","title_en":"Ahijah","content_ro":"<h3>AHIJAH<\/h3>\n<li>1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20).<\/li>\n<li>2. One of King Solomon’s secretaries (1 Kgs 4:3).<\/li>\n<li>3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before Jeroboam, giving him 10 pieces of his robe, which he had torn into 12 segments, saying that God would tear 10 tribes from Solomon and give them to Jeroboam (1 Kgs 11:29-39; 2 Chr 10:15). Later, when Jeroboam had been unfaithful to Israel’s religion, he sent his wife to ask the prophet about their son Abijah’s illness (1 Kgs 14:1-5). Aware of her identity although he was now old and blind, Ahijah predicted both the child’s death and the fall of Jeroboam and his family (1 Kgs 14:6-17; 15:28-30). “The Prophecy of Ahijah from Shiloh” was evidently a written source for Solomon’s biography (2 Chr 9:29).<\/li>\n<li>4. Father of King Baasha of the northern kingdom of Israel (1 Kgs 15:27-28, 33; 21:22; 2 Kgs 9:9).<\/li>\n<li>5. Jerahmeel’s son from Judah’s tribe (1 Chr 2:25).<\/li>\n<li>6. Ehud’s son (1 Chr 8:7). The Hebrew is difficult to translate; therefore, some English versions make Ahijah one of Ehud’s sons, while others make Ahijah the one who carried Ehud’s sons, Uzza and Ahihud, into exile.<\/li>\n<li>7. Warrior among David’s mighty men who were known as “the thirty” (1 Chr 11:36); also called Eliam the son of Ahithophel (2 Sm 23:34).<\/li>\n<li>8. Levite who oversaw King David’s temple treasury (1 Chr 26:20).<\/li>\n<li>9. Ancestor of the prophet Ezra (2 Esd 1:2).<\/li>","content_en":"<h3>AHIJAH<\/h3>\n<li>1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20).<\/li>\n<li>2. One of King Solomon’s secretaries (1 Kgs 4:3).<\/li>\n<li>3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before Jeroboam, giving him 10 pieces of his robe, which he had torn into 12 segments, saying that God would tear 10 tribes from Solomon and give them to Jeroboam (1 Kgs 11:29-39; 2 Chr 10:15). Later, when Jeroboam had been unfaithful to Israel’s religion, he sent his wife to ask the prophet about their son Abijah’s illness (1 Kgs 14:1-5). Aware of her identity although he was now old and blind, Ahijah predicted both the child’s death and the fall of Jeroboam and his family (1 Kgs 14:6-17; 15:28-30). “The Prophecy of Ahijah from Shiloh” was evidently a written source for Solomon’s biography (2 Chr 9:29).<\/li>\n<li>4. Father of King Baasha of the northern kingdom of Israel (1 Kgs 15:27-28, 33; 21:22; 2 Kgs 9:9).<\/li>\n<li>5. Jerahmeel’s son from Judah’s tribe (1 Chr 2:25).<\/li>\n<li>6. Ehud’s son (1 Chr 8:7). The Hebrew is difficult to translate; therefore, some English versions make Ahijah one of Ehud’s sons, while others make Ahijah the one who carried Ehud’s sons, Uzza and Ahihud, into exile.<\/li>\n<li>7. Warrior among David’s mighty men who were known as “the thirty” (1 Chr 11:36); also called Eliam the son of Ahithophel (2 Sm 23:34).<\/li>\n<li>8. Levite who oversaw King David’s temple treasury (1 Chr 26:20).<\/li>\n<li>9. Ancestor of the prophet Ezra (2 Esd 1:2).<\/li>","summary_ro":"AHIJAH 1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20). 2. One of King Solomon’s secretaries (1 Kgs 4:3). 3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before J...","summary_en":"AHIJAH 1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20). 2. One of King Solomon’s secretaries (1 Kgs 4:3). 3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before J...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3436,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baasha","title_en":"Baasha","content_ro":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","content_en":"<h3>BAASHA<\/h3>\n<p>Third ruler of the northern kingdom of Israel from 908 to 886 <span>BC<\/span> and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reign, Baasha warred with Asa, king of Judah (vv 16, 32), over control of the north-south traffic between Israel and Judah. Baasha threatened to cut off trade with Jerusalem and blockaded the northern frontier of Judah by building a fortress at Ramah, just north of Jerusalem (vv 17, 21). Fearing the new encroachment, Asa took all the silver and gold from the temple and his palace treasuries and bribed King Ben-hadad of Syria to break alliance with Baasha (vv 18-20). When Ben-hadad battered several of Israel’s northern storage cities and captured land at the headwaters of the Jordan, Baasha lost confidence and withdrew from Judah’s borders (vv 20-21).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second.<\/p>","summary_ro":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","summary_en":"BAASHA Third ruler of the northern kingdom of Israel from 908 to 886 BC and violent founder of the second of its nine dynasties. Baasha was the son of Ahijah of Issachar’s tribe, an unknown whom the Lord lifted “out of the dust” to leadership in the army (1 Kgs 16:2). While the Israelite army was besieging Gibbethon (inhabited by Philistines), Baasha assassinated King Nadab and then destroyed all other heirs of the former king, Nadab’s father, Jeroboam (15:27-29). For much of his 24-year reig...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13755,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gibbethon","title_en":"Gibbethon","content_ro":"<h3>GIBBETHON<\/h3>\n<p>City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17).<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","content_en":"<h3>GIBBETHON<\/h3>\n<p>City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17).<\/p>\n<p><em>See also<\/em> Levitical Cities.<\/p>","summary_ro":"GIBBETHON City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17). See also Levitical Cities.","summary_en":"GIBBETHON City in the western part of central Palestine. It was located in the territory of Dan (Jos 19:44) and allotted to the Levite clan of Kohath (21:23). Baasha killed King Nadab at Gibbethon when Israel was taking the city from the Philistines (1 Kgs 15:27). About 26 years later, Omri was proclaimed king at Gibbethon (16:17). See also Levitical Cities.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47074,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:27","title_en":"Study Note: 1 Împărați 15:27","content_ro":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","content_en":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","summary_ro":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","summary_en":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74700,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:27","title_en":"Study Note: 1 Împărați 15:27","content_ro":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","content_en":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","summary_ro":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","summary_en":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102326,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:27","title_en":"Study Note: 1 Împărați 15:27","content_ro":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","content_en":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","summary_ro":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","summary_en":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129952,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:27","title_en":"Study Note: 1 Împărați 15:27","content_ro":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","content_en":"<p><strong>15:27-29<\/strong> <em>Baasha . . . assassinated . . . Nadab<\/em> and <em>slaughtered all the descendants of . . . Jeroboam<\/em>, thus terminating Israel’s first dynasty. Baasha’s father was named <em>Ahijah<\/em>, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).<\/p>","summary_ro":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","summary_en":"15:27-29 Baasha . . . assassinated . . . Nadab and slaughtered all the descendants of . . . Jeroboam, thus terminating Israel’s first dynasty. Baasha’s father was named Ahijah, who is not to be confused with the prophet who predicted the demise of Jeroboam’s dynasty (11:29-39). Baasha’s coup d’etat was the first of several in Israel’s history (e.g., 16:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":879,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahijah","title_en":"Ahijah","content_ro":"<h3>AHIJAH<\/h3>\n<li>1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20).<\/li>\n<li>2. One of King Solomon’s secretaries (1 Kgs 4:3).<\/li>\n<li>3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before Jeroboam, giving him 10 pieces of his robe, which he had torn into 12 segments, saying that God would tear 10 tribes from Solomon and give them to Jeroboam (1 Kgs 11:29-39; 2 Chr 10:15). Later, when Jeroboam had been unfaithful to Israel’s religion, he sent his wife to ask the prophet about their son Abijah’s illness (1 Kgs 14:1-5). Aware of her identity although he was now old and blind, Ahijah predicted both the child’s death and the fall of Jeroboam and his family (1 Kgs 14:6-17; 15:28-30). “The Prophecy of Ahijah from Shiloh” was evidently a written source for Solomon’s biography (2 Chr 9:29).<\/li>\n<li>4. Father of King Baasha of the northern kingdom of Israel (1 Kgs 15:27-28, 33; 21:22; 2 Kgs 9:9).<\/li>\n<li>5. Jerahmeel’s son from Judah’s tribe (1 Chr 2:25).<\/li>\n<li>6. Ehud’s son (1 Chr 8:7). The Hebrew is difficult to translate; therefore, some English versions make Ahijah one of Ehud’s sons, while others make Ahijah the one who carried Ehud’s sons, Uzza and Ahihud, into exile.<\/li>\n<li>7. Warrior among David’s mighty men who were known as “the thirty” (1 Chr 11:36); also called Eliam the son of Ahithophel (2 Sm 23:34).<\/li>\n<li>8. Levite who oversaw King David’s temple treasury (1 Chr 26:20).<\/li>\n<li>9. Ancestor of the prophet Ezra (2 Esd 1:2).<\/li>","content_en":"<h3>AHIJAH<\/h3>\n<li>1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20).<\/li>\n<li>2. One of King Solomon’s secretaries (1 Kgs 4:3).<\/li>\n<li>3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before Jeroboam, giving him 10 pieces of his robe, which he had torn into 12 segments, saying that God would tear 10 tribes from Solomon and give them to Jeroboam (1 Kgs 11:29-39; 2 Chr 10:15). Later, when Jeroboam had been unfaithful to Israel’s religion, he sent his wife to ask the prophet about their son Abijah’s illness (1 Kgs 14:1-5). Aware of her identity although he was now old and blind, Ahijah predicted both the child’s death and the fall of Jeroboam and his family (1 Kgs 14:6-17; 15:28-30). “The Prophecy of Ahijah from Shiloh” was evidently a written source for Solomon’s biography (2 Chr 9:29).<\/li>\n<li>4. Father of King Baasha of the northern kingdom of Israel (1 Kgs 15:27-28, 33; 21:22; 2 Kgs 9:9).<\/li>\n<li>5. Jerahmeel’s son from Judah’s tribe (1 Chr 2:25).<\/li>\n<li>6. Ehud’s son (1 Chr 8:7). The Hebrew is difficult to translate; therefore, some English versions make Ahijah one of Ehud’s sons, while others make Ahijah the one who carried Ehud’s sons, Uzza and Ahihud, into exile.<\/li>\n<li>7. Warrior among David’s mighty men who were known as “the thirty” (1 Chr 11:36); also called Eliam the son of Ahithophel (2 Sm 23:34).<\/li>\n<li>8. Levite who oversaw King David’s temple treasury (1 Chr 26:20).<\/li>\n<li>9. Ancestor of the prophet Ezra (2 Esd 1:2).<\/li>","summary_ro":"AHIJAH 1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20). 2. One of King Solomon’s secretaries (1 Kgs 4:3). 3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before J...","summary_en":"AHIJAH 1. Ahitub’s son who served as priest at Shiloh and had charge of the ark of the covenant at Gibeah during Saul’s last campaign (1 Sm 14:3, 18). This Ahijah was evidently either the same person as Ahimelech or closely associated with him (1 Sm 21:1-9; 22:9-20). 2. One of King Solomon’s secretaries (1 Kgs 4:3). 3. Prophet of Shiloh who informed King Solomon’s official, Jeroboam, of the approaching revolt of the 10 northern tribes. Before Solomon died, Ahijah acted out a prophecy before J...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26824,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nadab","title_en":"Nadab","content_ro":"<h3>NADAB<\/h3>\n<li>1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1).<\/li>\n<p>Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the cutting up of the sacrifice. In this case “fire from the Lord devoured them.” The offering of “strange fire” does not appear anywhere else in the Bible.<\/p>\n<p>Rabbis have offered various explanations of the offense committed by Nadab and Abihu. Since an admonition against drinking wine in the tent of meeting follows this tragedy (Lv 10:9), an early tradition held that the brothers were drunk. Death was the penalty for any priest drinking in this sacred tent.<\/p>\n<p>An interesting point arises in the instructions that Moses gave to the grieving father of Nadab and Abihu. Moses exhorted Aaron not to mourn or to interrupt his priestly functions. Since Aaron had been sanctified by the sacred anointing oil, he had to continue serving God. He was not allowed to go out of the door of the tent “lest he die.” Instead, the rest of Israel mourned for Nadab and Abihu (Lv 10:3-7).<\/p>\n<li>2. Son of Jeroboam, whom he succeeded to the throne of Israel (909–908 <span>BC<\/span>). Nadab ruled two years (1 Kgs 14:20; 15:25), coming to power in the second year of Asa’s reign in Judah; he was succeeded in the third year of Asa’s reign (15:28). His rule may have been arranged before the death of Jeroboam, for he surely recognized the dangers of the charismatic ideal that continued among the northern tribes. However, Nadab was not successful in stabilizing the kingdom. To gain the acclamation of the army, he went into battle against the Philistines at Gibbethon, about two and a half miles (4 kilometers) southwest of Gezer. Baasha from the tribe of Issachar, presumably a military officer, assassinated Nadab and all his sons and usurped the throne. So he fulfilled the prophecy predicted by Ahijah the Shilonite against the house of Jeroboam (v 29).<\/li>\n<li>3. Jerahmeelite, the son of Shammai and grandson of Onam, and the great-grandson of Jerahmeel. Nadab in turn had two sons, Seled and Appaim (1 Chr 2:26-30).<\/li>\n<li>4. Son of Jeiel and Maacah, a Gibeonite (1 Chr 8:30; 9:36).<\/li>","content_en":"<h3>NADAB<\/h3>\n<li>1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1).<\/li>\n<p>Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the cutting up of the sacrifice. In this case “fire from the Lord devoured them.” The offering of “strange fire” does not appear anywhere else in the Bible.<\/p>\n<p>Rabbis have offered various explanations of the offense committed by Nadab and Abihu. Since an admonition against drinking wine in the tent of meeting follows this tragedy (Lv 10:9), an early tradition held that the brothers were drunk. Death was the penalty for any priest drinking in this sacred tent.<\/p>\n<p>An interesting point arises in the instructions that Moses gave to the grieving father of Nadab and Abihu. Moses exhorted Aaron not to mourn or to interrupt his priestly functions. Since Aaron had been sanctified by the sacred anointing oil, he had to continue serving God. He was not allowed to go out of the door of the tent “lest he die.” Instead, the rest of Israel mourned for Nadab and Abihu (Lv 10:3-7).<\/p>\n<li>2. Son of Jeroboam, whom he succeeded to the throne of Israel (909–908 <span>BC<\/span>). Nadab ruled two years (1 Kgs 14:20; 15:25), coming to power in the second year of Asa’s reign in Judah; he was succeeded in the third year of Asa’s reign (15:28). His rule may have been arranged before the death of Jeroboam, for he surely recognized the dangers of the charismatic ideal that continued among the northern tribes. However, Nadab was not successful in stabilizing the kingdom. To gain the acclamation of the army, he went into battle against the Philistines at Gibbethon, about two and a half miles (4 kilometers) southwest of Gezer. Baasha from the tribe of Issachar, presumably a military officer, assassinated Nadab and all his sons and usurped the throne. So he fulfilled the prophecy predicted by Ahijah the Shilonite against the house of Jeroboam (v 29).<\/li>\n<li>3. Jerahmeelite, the son of Shammai and grandson of Onam, and the great-grandson of Jerahmeel. Nadab in turn had two sons, Seled and Appaim (1 Chr 2:26-30).<\/li>\n<li>4. Son of Jeiel and Maacah, a Gibeonite (1 Chr 8:30; 9:36).<\/li>","summary_ro":"NADAB 1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1). Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the c...","summary_en":"NADAB 1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1). Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the c...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":22032,"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":26825,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nadab","title_en":"Nadab","content_ro":"<h3>NADAB<\/h3>\n<li>1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1).<\/li>\n<p>Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the cutting up of the sacrifice. In this case “fire from the Lord devoured them.” The offering of “strange fire” does not appear anywhere else in the Bible.<\/p>\n<p>Rabbis have offered various explanations of the offense committed by Nadab and Abihu. Since an admonition against drinking wine in the tent of meeting follows this tragedy (Lv 10:9), an early tradition held that the brothers were drunk. Death was the penalty for any priest drinking in this sacred tent.<\/p>\n<p>An interesting point arises in the instructions that Moses gave to the grieving father of Nadab and Abihu. Moses exhorted Aaron not to mourn or to interrupt his priestly functions. Since Aaron had been sanctified by the sacred anointing oil, he had to continue serving God. He was not allowed to go out of the door of the tent “lest he die.” Instead, the rest of Israel mourned for Nadab and Abihu (Lv 10:3-7).<\/p>\n<li>2. Son of Jeroboam, whom he succeeded to the throne of Israel (909–908 <span>BC<\/span>). Nadab ruled two years (1 Kgs 14:20; 15:25), coming to power in the second year of Asa’s reign in Judah; he was succeeded in the third year of Asa’s reign (15:28). His rule may have been arranged before the death of Jeroboam, for he surely recognized the dangers of the charismatic ideal that continued among the northern tribes. However, Nadab was not successful in stabilizing the kingdom. To gain the acclamation of the army, he went into battle against the Philistines at Gibbethon, about two and a half miles (4 kilometers) southwest of Gezer. Baasha from the tribe of Issachar, presumably a military officer, assassinated Nadab and all his sons and usurped the throne. So he fulfilled the prophecy predicted by Ahijah the Shilonite against the house of Jeroboam (v 29).<\/li>\n<li>3. Jerahmeelite, the son of Shammai and grandson of Onam, and the great-grandson of Jerahmeel. Nadab in turn had two sons, Seled and Appaim (1 Chr 2:26-30).<\/li>\n<li>4. Son of Jeiel and Maacah, a Gibeonite (1 Chr 8:30; 9:36).<\/li>","content_en":"<h3>NADAB<\/h3>\n<li>1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1).<\/li>\n<p>Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the cutting up of the sacrifice. In this case “fire from the Lord devoured them.” The offering of “strange fire” does not appear anywhere else in the Bible.<\/p>\n<p>Rabbis have offered various explanations of the offense committed by Nadab and Abihu. Since an admonition against drinking wine in the tent of meeting follows this tragedy (Lv 10:9), an early tradition held that the brothers were drunk. Death was the penalty for any priest drinking in this sacred tent.<\/p>\n<p>An interesting point arises in the instructions that Moses gave to the grieving father of Nadab and Abihu. Moses exhorted Aaron not to mourn or to interrupt his priestly functions. Since Aaron had been sanctified by the sacred anointing oil, he had to continue serving God. He was not allowed to go out of the door of the tent “lest he die.” Instead, the rest of Israel mourned for Nadab and Abihu (Lv 10:3-7).<\/p>\n<li>2. Son of Jeroboam, whom he succeeded to the throne of Israel (909–908 <span>BC<\/span>). Nadab ruled two years (1 Kgs 14:20; 15:25), coming to power in the second year of Asa’s reign in Judah; he was succeeded in the third year of Asa’s reign (15:28). His rule may have been arranged before the death of Jeroboam, for he surely recognized the dangers of the charismatic ideal that continued among the northern tribes. However, Nadab was not successful in stabilizing the kingdom. To gain the acclamation of the army, he went into battle against the Philistines at Gibbethon, about two and a half miles (4 kilometers) southwest of Gezer. Baasha from the tribe of Issachar, presumably a military officer, assassinated Nadab and all his sons and usurped the throne. So he fulfilled the prophecy predicted by Ahijah the Shilonite against the house of Jeroboam (v 29).<\/li>\n<li>3. Jerahmeelite, the son of Shammai and grandson of Onam, and the great-grandson of Jerahmeel. Nadab in turn had two sons, Seled and Appaim (1 Chr 2:26-30).<\/li>\n<li>4. Son of Jeiel and Maacah, a Gibeonite (1 Chr 8:30; 9:36).<\/li>","summary_ro":"NADAB 1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1). Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the c...","summary_en":"NADAB 1. Eldest son of Aaron and Elisheba, the daughter of Amminadab (Ex 6:23; Nm 3:2; 1 Chr 24:1), who became one of Israel’s first priests together with his brothers and father. He participated in the ratification of the covenant with God on Mt Sinai (Ex 24:1, 9) and was ordained to the priesthood (28:1). Nadab and his brother Abihu, Aaron’s second son, died because they offered “strange fire” to the Lord (Lv 10:1-2; Nm 3:4; 1 Chr 24:2). Incense offered in the morning usually preceded the c...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35077,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shilonite","title_en":"Shilonite","content_ro":"<h3>SHILONITE<\/h3>\n<li>1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). <em>See<\/em> Shiloh.<\/li>\n<li>2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the <span>niv<\/span> and <span>nlt<\/span> read “Shelah” in Nehemiah 11:5 (<span>kjv<\/span> “Shiloni”). <em>See<\/em> Shelah #2.<\/li>","content_en":"<h3>SHILONITE<\/h3>\n<li>1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). <em>See<\/em> Shiloh.<\/li>\n<li>2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the <span>niv<\/span> and <span>nlt<\/span> read “Shelah” in Nehemiah 11:5 (<span>kjv<\/span> “Shiloni”). <em>See<\/em> Shelah #2.<\/li>","summary_ro":"SHILONITE 1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). See Shiloh. 2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the niv and nlt read “Shelah” in Nehemiah 11:5 (kjv “Shiloni”). See Shelah #2.","summary_en":"SHILONITE 1. Inhabitant of Shiloh, the hometown of Ahijah the prophet (1 Kgs 11:29; 12:15; 15:29; 2 Chr 9:29; 10:15). See Shiloh. 2. Hometown of the forefather of a family of exiles who returned to Jerusalem following the Babylonian captivity (1 Chr 9:5; Neh 11:5). This place is probably the same as #1 above. However, “Shilonite” should possibly be “Shelanite”; the niv and nlt read “Shelah” in Nehemiah 11:5 (kjv “Shiloni”). See Shelah #2.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":21993,"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":47075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:30","title_en":"Study Note: 1 Împărați 15:30","content_ro":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","content_en":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","summary_ro":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","summary_en":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74701,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:30","title_en":"Study Note: 1 Împărați 15:30","content_ro":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","content_en":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","summary_ro":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","summary_en":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102327,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:30","title_en":"Study Note: 1 Împărați 15:30","content_ro":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","content_en":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","summary_ro":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","summary_en":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129953,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:30","title_en":"Study Note: 1 Împărați 15:30","content_ro":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","content_en":"<p><strong>15:30-31<\/strong> <em>Jeroboam had provoked<\/em> the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).<\/p>","summary_ro":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","summary_en":"15:30-31 Jeroboam had provoked the Lord’s condemnation and judgment. His sins were perpetuated by his son Nadab, and Baasha’s accession inaugurated a new dynasty that further weakened Israel’s spiritual condition (15:34).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":47076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:32","title_en":"Study Note: 1 Împărați 15:32","content_ro":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","content_en":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","summary_ro":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","summary_en":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:32","title_en":"Study Note: 1 Împărați 15:32","content_ro":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","content_en":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","summary_ro":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","summary_en":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102328,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:32","title_en":"Study Note: 1 Împărați 15:32","content_ro":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","content_en":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","summary_ro":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","summary_en":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129954,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 15:32","title_en":"Study Note: 1 Împărați 15:32","content_ro":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","content_en":"<p><strong>15:32-34<\/strong> <em>Baasha<\/em> established his capital at <em>Tirzah,<\/em> the royal retreat of earlier kings (14:17).<\/p>","summary_ro":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","summary_en":"15:32-34 Baasha established his capital at Tirzah, the royal retreat of earlier kings (14:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":4055,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beauty","title_en":"Beauty","content_ro":"<h3>BEAUTY<\/h3>\n<p>Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation.<\/p>\n<p>The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful” (Is 52:1; Lam 2:15), as is one of its temple gates (Acts 3:2, 10). The Hebrews admired the wild grandeur of the Lebanon mountain range (Ps 104:16; Is 60:13). The Canaanite city of Tirzah (“beauty”), King Baasha’s capital in the northern kingdom (1 Kgs 15:33), was so named for its attractive location.<\/p>\n<p>Although the Hebrews did not exalt the human form as did the ancient Greeks, the OT does idealize physical attractiveness. A bride’s beauty is described eloquently by her bridegroom in love lyrics in Song of Songs 4:1-15; 6:4. Such praise of the bride may have been a traditional feature of Israelite weddings. Several women prominent in the OT are described as beautiful (Gn 29:17; 2 Sm 11:2; Est 2:7). But sensual beauty was secondary to industry, resourcefulness, and traditional piety in a woman (Prv 31:10-31). A number of men also were known for their physical attractiveness—for example, David (1 Sm 16:12) and Absalom (2 Sm 14:25). Cosmetics, jewelry, and other accessories were used as female beauty aids in OT times. The prophet Isaiah listed such items (Is 3:18-24), and Ezekiel mentioned cosmetic practices current in his day (Ez 16:10-13). Israelite worship was beautiful, too, with the high priest’s elaborate ceremonial robes designed for glory and beauty (Ex 28:2, 40).<\/p>\n<p>The concept of beauty is applied also to God in the OT. The Lord’s favor is called his “beauty” (Ps 90:17). Isaiah recorded God’s promise to give his people “beauty for ashes” (Is 61:3). The psalmist expressed a desire to spend time in the temple enjoying the Lord’s beauty, his “incomparable perfections” (Ps 27:4). Isaiah described God as a “diadem of beauty” to the faithful Israelite remnant (Is 28:5), and the Messiah was spoken of as a beautiful king (33:17). Thus in the OT the concept of beauty had a deeper meaning than simply physical attractiveness. It became a theological concept affirming God’s essential glory.<\/p>\n<p>The NT urges Christ’s followers to live lives that will “adorn” the teaching of the Savior, making it attractive to nonbelievers (Ti 2:10). Those who preach the gospel of Christ are spoken of as beautiful (Rom 10:15). The apostles Paul and Peter warned women against being satisfied with outward beauty (1 Tm 2:9-10), reminding them that beautiful character is the true adornment of godliness (1 Pt 3:3-5). The beauty of the believer’s final home in heaven is reflected in the description of the “new Jerusalem” as a bride and in the symbolism of treasured precious stones of antiquity (see Rv 21–22).<\/p>","content_en":"<h3>BEAUTY<\/h3>\n<p>Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation.<\/p>\n<p>The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful” (Is 52:1; Lam 2:15), as is one of its temple gates (Acts 3:2, 10). The Hebrews admired the wild grandeur of the Lebanon mountain range (Ps 104:16; Is 60:13). The Canaanite city of Tirzah (“beauty”), King Baasha’s capital in the northern kingdom (1 Kgs 15:33), was so named for its attractive location.<\/p>\n<p>Although the Hebrews did not exalt the human form as did the ancient Greeks, the OT does idealize physical attractiveness. A bride’s beauty is described eloquently by her bridegroom in love lyrics in Song of Songs 4:1-15; 6:4. Such praise of the bride may have been a traditional feature of Israelite weddings. Several women prominent in the OT are described as beautiful (Gn 29:17; 2 Sm 11:2; Est 2:7). But sensual beauty was secondary to industry, resourcefulness, and traditional piety in a woman (Prv 31:10-31). A number of men also were known for their physical attractiveness—for example, David (1 Sm 16:12) and Absalom (2 Sm 14:25). Cosmetics, jewelry, and other accessories were used as female beauty aids in OT times. The prophet Isaiah listed such items (Is 3:18-24), and Ezekiel mentioned cosmetic practices current in his day (Ez 16:10-13). Israelite worship was beautiful, too, with the high priest’s elaborate ceremonial robes designed for glory and beauty (Ex 28:2, 40).<\/p>\n<p>The concept of beauty is applied also to God in the OT. The Lord’s favor is called his “beauty” (Ps 90:17). Isaiah recorded God’s promise to give his people “beauty for ashes” (Is 61:3). The psalmist expressed a desire to spend time in the temple enjoying the Lord’s beauty, his “incomparable perfections” (Ps 27:4). Isaiah described God as a “diadem of beauty” to the faithful Israelite remnant (Is 28:5), and the Messiah was spoken of as a beautiful king (33:17). Thus in the OT the concept of beauty had a deeper meaning than simply physical attractiveness. It became a theological concept affirming God’s essential glory.<\/p>\n<p>The NT urges Christ’s followers to live lives that will “adorn” the teaching of the Savior, making it attractive to nonbelievers (Ti 2:10). Those who preach the gospel of Christ are spoken of as beautiful (Rom 10:15). The apostles Paul and Peter warned women against being satisfied with outward beauty (1 Tm 2:9-10), reminding them that beautiful character is the true adornment of godliness (1 Pt 3:3-5). The beauty of the believer’s final home in heaven is reflected in the description of the “new Jerusalem” as a bride and in the symbolism of treasured precious stones of antiquity (see Rv 21–22).<\/p>","summary_ro":"BEAUTY Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation. The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful...","summary_en":"BEAUTY Harmonious combination of qualities pleasant to see. Archaeological materials indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts do not mean that the Hebrews had no aesthetic appreciation. The OT speaks of God’s creation as beautiful (Gn 2:9; Jb 26:13; Ps 19:1-6; Sg 6:10). The land of Canaan is a “pleasant land” (Jer 3:19). Jerusalem is called “beautiful...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21985,"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":61677,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89303,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144555,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":19188,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeroboam","title_en":"Jeroboam","content_ro":"<h3>JEROBOAM<\/h3>\n<p>Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 <span>BC<\/span>), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 <span>BC<\/span>), the 14th king of the northern kingdom.<\/p>\n<p>1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defenses of Jerusalem (vv 27-28). This efficient and energetic young man did not remain in the employ of Solomon for long, however. Jeroboam’s background, his tribe’s pride, and the oppression of Solomon had produced a young rebel. Ahijah, the prophet of Shiloh, met Jeroboam outside Jerusalem one day and did a startling thing—he tore a new garment he was wearing into 12 pieces and gave 10 of them to Jeroboam (1 Kgs 11:29-30). Ahijah had symbolically shown Jeroboam that God would give him 10 tribes and would leave the Davidic line intact (vv 31-39). Solomon’s idolatry had brought this judgment upon the Davidic line (v 33). Although precise details of a revolt are not given (v 7), Jeroboam fled to Egypt in order to save his life (v 40).<\/p>\n<p>After Solomon’s death, Jeroboam returned to Palestine and approached Rehoboam, Solomon’s son, with a request that his program of oppression cease (1 Kgs 12:1-4). Rehoboam asked for three days to consult with his advisers before answering (vv 5-11). The counsel of the older advisers was toward clemency, but younger hotheads prevailed with their counsel of increased taxation and forced labor (vv 12-14).<\/p>\n<p>The Israelites responded by rejecting Rehoboam. Jeroboam was quickly elected king of the northern tribes (1 Kgs 12:20), and an uneasy cease-fire temporarily stabilized relationships between the two kingdoms at their division (930 <span>BC<\/span>).<\/p>\n<p>Being ambitious and skillful, Jeroboam built two capital cities, one at Shechem (cf. Gn 12:6-8; Jos 8:30-35), in the territory west of the Jordan, and one at Penuel (cf. Gn 32:30; Jgs 8:17), east of the Jordan (1 Kgs 12:25). He reinstituted the cult of the golden calves, substituting an ancient religion for the worship of Jehovah. He changed the centers of worship, the object of worship, the priesthood, and the time of worship. The new centers became Bethel and Dan (v 29); Bethel was a place of patriarchal worship (Gn 28:10-22; 31:13; 35:1-7), and Dan was the site of a renegade Levitical worship established for the tribe of Dan in the days of the judges (Jgs 18).<\/p>\n<p>The object of worship became the idol calf (1 Kgs 12:28). The worship was based upon Aaron’s participation in the first instance of this idolatry in Israel. Aaron had presented the golden calf at Sinai as a visible representation of the invisible Yahweh who had brought Israel out of Egypt (Ex 32:4-5). This compromise religion would yet have an appeal to Yahweh worshipers. Aaron’s prior establishment of this worship added to the appeal for those who were reluctant to separate from Levitical methodology. The Levites in Dan would also add to the authentication of the calf worship.<\/p>\n<p>Doubtless, the Egyptian sojourn of Jeroboam contributed to this turn of events. The Egyptians’ worship of Amon-Re, the sun god, included his representation as a bull. The bull in Egyptian worship was intended to visibly represent an invisible deity. This concept could have easily been transferred by the Israelites to their worship of the invisible Yahweh.<\/p>\n<p>Jeroboam’s idolatry would result in the ultimate destruction of his line (1 Kgs 13:33-34). An immediate result was the death of his son Abijah (14:1-18). Jeroboam’s plan to deceive the prophet Ahijah failed and became the means of pronouncing judgment upon the house of Jeroboam and the northern kingdom (vv 7-16). One manifestation of the gradual decline of Israel was the defeat Jeroboam suffered at the hand of Abijah of Judah (2 Chr 13:1-20).<\/p>\n<p>Jeroboam I died after reigning 22 years over Israel (1 Kgs 14:19-20). His remaining son, Nadab, ruled for only two years before he was assassinated by Baasha of the tribe of Issachar (1 Kgs 14:20; 15:25-31). The whole household of Jeroboam was then killed by Baasha, fulfilling the prophecy of Ahijah concerning the end of the dynasty of Jeroboam. Yet even Baasha walked in the footsteps of Jeroboam’s apostasy (1 Kgs 15:34).<\/p>\n<li>2. Jeroboam II, the son of Joash (or Jehoash, 798–782 <span>BC<\/span>), reigned over Israel longer than any other northern king even though he followed the evil example of his ancestral namesake, Jeroboam I (2 Kgs 14:23-24). His reign of 41 years included an 11-year co-regency with his father. Evidently, Joash had taken steps to ensure the stability of his kingdom before meeting Amaziah of Judah in battle (2 Kgs 14:8-14; 2 Chr 25:5-24).<\/li>\n<p>Jeroboam II ruled in the city of Samaria (2 Kgs 14:23). The archaeological evidence at Samaria indicates a reconstruction program in the royal palace during the prosperous reigns of Joash and Jeroboam II. In 1910 excavators found over 60 inscribed potsherds that were invoices or labels for oil and wine sent to the royal stores for use in the king’s service. The limited number of place-names (27) on the potsherds indicates that the shipments of these commodities were not a nationwide levy of taxes but were probably all from properties belonging to the royal house. These illustrate the extensive holdings and opulence of the royal house in Israel during the reign of Jeroboam II.<\/p>\n<p>Large numbers of carved decorative plaques and panels of ivory were also found in the ruins of Samaria, a reminder of the wealth of the northern kingdom in its latter days. The influence of the pagan societies of Syria, Assyria, and Egypt can be seen by the various figures of deities on the ivories.<\/p>\n<p>The prophet Jonah, son of Amittai, had prophesied the acquisition of power by Jeroboam II (2 Kgs 14:25). Although Jeroboam’s reign was late in the history of the northern kingdom, God still desired to exhibit his long-suffering and faithful covenant-keeping love, offering Israel repentance (vv 26-28).<\/p>\n<p>The northern kingdom reached its greatest extension since the time of Solomon as the result of God’s care for Israel during Jeroboam’s reign. The boundaries stretched from Hamath on the Orontes River in the north to the Gulf of Aqaba, with its cities of Elath and Ezion-geber, in the south. Prosperity did not suffice to deliver Israel from internal and external problems, however. The extensive corruption in government and the degenerate spiritual state of the people propelled Israel into the tumultuous days that would end in the utter destruction of the northern kingdom. Jeroboam’s own life must have been in danger from conspirators. Amaziah, a priest at Bethel, even accused the prophet Amos of conspiring to assassinate Jeroboam (Am 7:8-17). Amos had actually prophesied the captivity of Israel and the fall of Jeroboam’s dynasty. The word of God had become a threat to Jeroboam because of the hardness of the hearts of all in Israel, including the king.<\/p>\n<p>Economic depression, moral deterioration, political weakness, and governmental corruption served to hasten the fall of Israel. The rich landowners, including Jeroboam II, had oppressed the less wealthy citizens and had forced small landowners to migrate from their farms to the cities.<\/p>\n<p>Within six months of the death of Jeroboam II, the prophecy concerning the end of the dynasty of Jehu (Jeroboam was the fourth king of that line) was fulfilled (2 Kgs 14:29; 15:8-12; cf. 10:12-31). As the son of Jeroboam I, Nadab, was assassinated, so the son of Jeroboam II, Zechariah, was assassinated. Thirty-one years after the death of Jeroboam II, the prophecies concerning the captivity of Israel were fulfilled (722 <span>BC<\/span>; 2 Kgs 17:5-41).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","content_en":"<h3>JEROBOAM<\/h3>\n<p>Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 <span>BC<\/span>), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 <span>BC<\/span>), the 14th king of the northern kingdom.<\/p>\n<p>1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defenses of Jerusalem (vv 27-28). This efficient and energetic young man did not remain in the employ of Solomon for long, however. Jeroboam’s background, his tribe’s pride, and the oppression of Solomon had produced a young rebel. Ahijah, the prophet of Shiloh, met Jeroboam outside Jerusalem one day and did a startling thing—he tore a new garment he was wearing into 12 pieces and gave 10 of them to Jeroboam (1 Kgs 11:29-30). Ahijah had symbolically shown Jeroboam that God would give him 10 tribes and would leave the Davidic line intact (vv 31-39). Solomon’s idolatry had brought this judgment upon the Davidic line (v 33). Although precise details of a revolt are not given (v 7), Jeroboam fled to Egypt in order to save his life (v 40).<\/p>\n<p>After Solomon’s death, Jeroboam returned to Palestine and approached Rehoboam, Solomon’s son, with a request that his program of oppression cease (1 Kgs 12:1-4). Rehoboam asked for three days to consult with his advisers before answering (vv 5-11). The counsel of the older advisers was toward clemency, but younger hotheads prevailed with their counsel of increased taxation and forced labor (vv 12-14).<\/p>\n<p>The Israelites responded by rejecting Rehoboam. Jeroboam was quickly elected king of the northern tribes (1 Kgs 12:20), and an uneasy cease-fire temporarily stabilized relationships between the two kingdoms at their division (930 <span>BC<\/span>).<\/p>\n<p>Being ambitious and skillful, Jeroboam built two capital cities, one at Shechem (cf. Gn 12:6-8; Jos 8:30-35), in the territory west of the Jordan, and one at Penuel (cf. Gn 32:30; Jgs 8:17), east of the Jordan (1 Kgs 12:25). He reinstituted the cult of the golden calves, substituting an ancient religion for the worship of Jehovah. He changed the centers of worship, the object of worship, the priesthood, and the time of worship. The new centers became Bethel and Dan (v 29); Bethel was a place of patriarchal worship (Gn 28:10-22; 31:13; 35:1-7), and Dan was the site of a renegade Levitical worship established for the tribe of Dan in the days of the judges (Jgs 18).<\/p>\n<p>The object of worship became the idol calf (1 Kgs 12:28). The worship was based upon Aaron’s participation in the first instance of this idolatry in Israel. Aaron had presented the golden calf at Sinai as a visible representation of the invisible Yahweh who had brought Israel out of Egypt (Ex 32:4-5). This compromise religion would yet have an appeal to Yahweh worshipers. Aaron’s prior establishment of this worship added to the appeal for those who were reluctant to separate from Levitical methodology. The Levites in Dan would also add to the authentication of the calf worship.<\/p>\n<p>Doubtless, the Egyptian sojourn of Jeroboam contributed to this turn of events. The Egyptians’ worship of Amon-Re, the sun god, included his representation as a bull. The bull in Egyptian worship was intended to visibly represent an invisible deity. This concept could have easily been transferred by the Israelites to their worship of the invisible Yahweh.<\/p>\n<p>Jeroboam’s idolatry would result in the ultimate destruction of his line (1 Kgs 13:33-34). An immediate result was the death of his son Abijah (14:1-18). Jeroboam’s plan to deceive the prophet Ahijah failed and became the means of pronouncing judgment upon the house of Jeroboam and the northern kingdom (vv 7-16). One manifestation of the gradual decline of Israel was the defeat Jeroboam suffered at the hand of Abijah of Judah (2 Chr 13:1-20).<\/p>\n<p>Jeroboam I died after reigning 22 years over Israel (1 Kgs 14:19-20). His remaining son, Nadab, ruled for only two years before he was assassinated by Baasha of the tribe of Issachar (1 Kgs 14:20; 15:25-31). The whole household of Jeroboam was then killed by Baasha, fulfilling the prophecy of Ahijah concerning the end of the dynasty of Jeroboam. Yet even Baasha walked in the footsteps of Jeroboam’s apostasy (1 Kgs 15:34).<\/p>\n<li>2. Jeroboam II, the son of Joash (or Jehoash, 798–782 <span>BC<\/span>), reigned over Israel longer than any other northern king even though he followed the evil example of his ancestral namesake, Jeroboam I (2 Kgs 14:23-24). His reign of 41 years included an 11-year co-regency with his father. Evidently, Joash had taken steps to ensure the stability of his kingdom before meeting Amaziah of Judah in battle (2 Kgs 14:8-14; 2 Chr 25:5-24).<\/li>\n<p>Jeroboam II ruled in the city of Samaria (2 Kgs 14:23). The archaeological evidence at Samaria indicates a reconstruction program in the royal palace during the prosperous reigns of Joash and Jeroboam II. In 1910 excavators found over 60 inscribed potsherds that were invoices or labels for oil and wine sent to the royal stores for use in the king’s service. The limited number of place-names (27) on the potsherds indicates that the shipments of these commodities were not a nationwide levy of taxes but were probably all from properties belonging to the royal house. These illustrate the extensive holdings and opulence of the royal house in Israel during the reign of Jeroboam II.<\/p>\n<p>Large numbers of carved decorative plaques and panels of ivory were also found in the ruins of Samaria, a reminder of the wealth of the northern kingdom in its latter days. The influence of the pagan societies of Syria, Assyria, and Egypt can be seen by the various figures of deities on the ivories.<\/p>\n<p>The prophet Jonah, son of Amittai, had prophesied the acquisition of power by Jeroboam II (2 Kgs 14:25). Although Jeroboam’s reign was late in the history of the northern kingdom, God still desired to exhibit his long-suffering and faithful covenant-keeping love, offering Israel repentance (vv 26-28).<\/p>\n<p>The northern kingdom reached its greatest extension since the time of Solomon as the result of God’s care for Israel during Jeroboam’s reign. The boundaries stretched from Hamath on the Orontes River in the north to the Gulf of Aqaba, with its cities of Elath and Ezion-geber, in the south. Prosperity did not suffice to deliver Israel from internal and external problems, however. The extensive corruption in government and the degenerate spiritual state of the people propelled Israel into the tumultuous days that would end in the utter destruction of the northern kingdom. Jeroboam’s own life must have been in danger from conspirators. Amaziah, a priest at Bethel, even accused the prophet Amos of conspiring to assassinate Jeroboam (Am 7:8-17). Amos had actually prophesied the captivity of Israel and the fall of Jeroboam’s dynasty. The word of God had become a threat to Jeroboam because of the hardness of the hearts of all in Israel, including the king.<\/p>\n<p>Economic depression, moral deterioration, political weakness, and governmental corruption served to hasten the fall of Israel. The rich landowners, including Jeroboam II, had oppressed the less wealthy citizens and had forced small landowners to migrate from their farms to the cities.<\/p>\n<p>Within six months of the death of Jeroboam II, the prophecy concerning the end of the dynasty of Jehu (Jeroboam was the fourth king of that line) was fulfilled (2 Kgs 14:29; 15:8-12; cf. 10:12-31). As the son of Jeroboam I, Nadab, was assassinated, so the son of Jeroboam II, Zechariah, was assassinated. Thirty-one years after the death of Jeroboam II, the prophecies concerning the captivity of Israel were fulfilled (722 <span>BC<\/span>; 2 Kgs 17:5-41).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","summary_ro":"JEROBOAM Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 BC), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 BC), the 14th king of the northern kingdom. 1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defense...","summary_en":"JEROBOAM Name of two kings who reigned in the northern kingdom of Israel: Jeroboam I (930–909 BC), the originator and first monarch of the 10 tribes of Israel, and Jeroboam II (793–753 BC), the 14th king of the northern kingdom. 1. Jeroboam I was the son of Nebat from Ephraim’s tribe. He also served King Solomon (1 Kgs 11:26) and his efforts had been rewarded by his placement as the supervisor of an Ephraimite work force. Jeroboam, therefore, helped rebuild an important section of the defense...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40056,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"God’s Judgment on Baasha","title_en":"God’s Judgment on Baasha","content_ro":"<h3>God’s Judgment on Baasha<\/h3>\n<blockquote><p>The Bible’s evaluation of Baasha’s reign is not favorable. Baasha “did what was evil in the <span>Lord<\/span>’s sight and followed the example of Jeroboam, continuing the sins of idolatry that Jeroboam had led Israel to commit” (1 Kgs 15:34, <span>nlt<\/span>). He received God’s indictment and judgment through the prophet Jehu: since Baasha had led Israel into sin and had angered God, dogs would eat the members of his family who died in the field (16:1-4). Baasha died and was succeeded by his son Elah. Within two years Elah was assassinated, and all the rest of Baasha’s heirs were put to death by another usurper, Zimri (vv 8-13).<\/p><\/blockquote>","content_en":"<h3>God’s Judgment on Baasha<\/h3>\n<blockquote><p>The Bible’s evaluation of Baasha’s reign is not favorable. Baasha “did what was evil in the <span>Lord<\/span>’s sight and followed the example of Jeroboam, continuing the sins of idolatry that Jeroboam had led Israel to commit” (1 Kgs 15:34, <span>nlt<\/span>). He received God’s indictment and judgment through the prophet Jehu: since Baasha had led Israel into sin and had angered God, dogs would eat the members of his family who died in the field (16:1-4). Baasha died and was succeeded by his son Elah. Within two years Elah was assassinated, and all the rest of Baasha’s heirs were put to death by another usurper, Zimri (vv 8-13).<\/p><\/blockquote>","summary_ro":"God’s Judgment on Baasha The Bible’s evaluation of Baasha’s reign is not favorable. Baasha “did what was evil in the Lord’s sight and followed the example of Jeroboam, continuing the sins of idolatry that Jeroboam had led Israel to commit” (1 Kgs 15:34, nlt). He received God’s indictment and judgment through the prophet Jehu: since Baasha had led Israel into sin and had angered God, dogs would eat the members of his family who died in the field (16:1-4). Baasha died and was succeeded by his s...","summary_en":"God’s Judgment on Baasha The Bible’s evaluation of Baasha’s reign is not favorable. Baasha “did what was evil in the Lord’s sight and followed the example of Jeroboam, continuing the sins of idolatry that Jeroboam had led Israel to commit” (1 Kgs 15:34, nlt). He received God’s indictment and judgment through the prophet Jehu: since Baasha had led Israel into sin and had angered God, dogs would eat the members of his family who died in the field (16:1-4). Baasha died and was succeeded by his s...","source":"Textboxes\/Textboxes.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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