1
În locul lui a domnit fiul său Iosafat. El s-a întărit împotriva lui Israel:
2
a pus oşti în toate cetăţile întărite ale lui Iuda, şi a rânduit căpetenii în ţara lui Iuda şi în cetăţile lui Efraim, pe cari le luase tatăl său Asa.
3
Domnul a fost cu Iosafat, pentrucă a umblat în cele dintâi căi ale tatălui său David, şi n-a căutat pe Baali;
4
căci a alergat la Dumnezeul tatălui său, şi a urmat poruncile Lui, fără să facă ce făcea Israel.
5
Domnul a întărit domnia în mânile lui Iosafat, căruia tot Iuda îi aducea daruri. Şi a avut o mulţime de bogăţii şi slavă.
6
Inima lui s-a întărit din ce în ce în căile Domnului, şi a îndepărtat din Iuda chiar şi înălţimile şi idolii.
7
În al treilea an al domniei lui, a însărcinat pe căpeteniile sale Ben-Hail, Obadia, Zaharia, Netaneel şi Mica, să se ducă să înveţe pe oameni în cetăţile lui Iuda.
8
A trimes cu ei pe Leviţii Şemaia, Netania, Zebadia, Asael, Şemiramot, Ionatan, Adonia, Tobia şi Tob-Adonia, Leviţi, şi pe preoţii Elişama şi Ioram.
9
Ei au învăţat pe oameni în Iuda, având cu ei cartea legii Domnului. Au străbătut toate cetăţile lui Iuda, şi au învăţat pe oameni în mijlocul poporului.
10
Groaza Domnului a apucat toate împărăţiile ţărilor dimprejurul lui Iuda, şi n-au făcut război împotriva lui Iosafat.
11
Nişte Filisteni au adus lui Iosafat daruri şi un bir în argint; şi Arabii i-au adus şi ei vite, şapte mii şapte sute de berbeci şi şapte mii şapte sute de ţapi.
12
Iosafat se ridicase la cea mai înaltă treaptă de mărire. A zidit în Iuda cetăţui şi cetăţi pentru merinde.
13
A strâns merinde în cetăţile lui Iuda, şi avea la Ierusalim o ceată de oameni viteji ca ostaşi.
14
Iată numărul lor, după casele părinţilor lor. Din Iuda, căpetenii peste o mie: Adna, căpetenia, cu trei sute de mii de viteji;
15
după el, Iohanan, căpetenia, cu două sute optzeci de mii de oameni;
16
după el, Amasia, fiul lui Zicri, care se predase de bunăvoie Domnului, cu două sute de mii de viteji.
17
Din Beniamin: Eliada, om viteaz, cu două sute de mii de oameni înarmaţi cu arc şi cu scut,
18
şi după el, Zozabad, cu o sută optzeci de mii de oameni înarmaţi pentru război.
19
Aceştia sânt cei ce erau în slujba împăratului, afară de aceia pe cari îi pusese împăratul în toate cetăţile întărite ale lui Iuda.
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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":69354,"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":96980,"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":124606,"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":18803,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoshaphat (Person)","title_en":"Jehoshaphat (Person)","content_ro":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","content_en":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","summary_ro":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","summary_en":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47836,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:1","title_en":"Study Note: 2 Cronici 17:1","content_ro":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","content_en":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","summary_ro":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","summary_en":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75462,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:1","title_en":"Study Note: 2 Cronici 17:1","content_ro":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","content_en":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","summary_ro":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","summary_en":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103088,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:1","title_en":"Study Note: 2 Cronici 17:1","content_ro":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","content_en":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","summary_ro":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","summary_en":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130714,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:1","title_en":"Study Note: 2 Cronici 17:1","content_ro":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","content_en":"<p><strong>17:1<\/strong> Including a two-year co-regency with his father, Asa, <em>Jehoshaphat<\/em> reigned from 872 to 848 <span>BC<\/span>. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).<\/p>","summary_ro":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","summary_en":"17:1 Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC. • The last years of Asa’s reign were characterized by conflicts and oppression, so Jehoshaphat needed to consolidate power within Judah to restore peace and stability. Israel had been an enemy during Asa’s days, but Jehoshaphat soon entered into an alliance with Ahab (18:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":47837,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:3","title_en":"Study Note: 2 Cronici 17:3","content_ro":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","content_en":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","summary_ro":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","summary_en":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75463,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:3","title_en":"Study Note: 2 Cronici 17:3","content_ro":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","content_en":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","summary_ro":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","summary_en":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103089,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:3","title_en":"Study Note: 2 Cronici 17:3","content_ro":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","content_en":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","summary_ro":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","summary_en":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130715,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:3","title_en":"Study Note: 2 Cronici 17:3","content_ro":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","content_en":"<p><strong>17:3-4<\/strong> For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).<\/p>","summary_ro":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","summary_en":"17:3-4 For the first time, the Chronicler compares Judah’s practices with those of northern Israel, showing his awareness that the Baal cult from Tyre had been introduced into northern worship (see 1 Kgs 16:31-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":36812,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taxation Tax","title_en":"Taxation Tax","content_ro":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","content_en":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","summary_ro":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","summary_en":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47838,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:5","title_en":"Study Note: 2 Cronici 17:5","content_ro":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","content_en":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","summary_ro":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","summary_en":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75464,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:5","title_en":"Study Note: 2 Cronici 17:5","content_ro":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","content_en":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","summary_ro":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","summary_en":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:5","title_en":"Study Note: 2 Cronici 17:5","content_ro":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","content_en":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","summary_ro":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","summary_en":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130716,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:5","title_en":"Study Note: 2 Cronici 17:5","content_ro":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","content_en":"<p><strong>17:5-6<\/strong> The word translated <em>gifts<\/em> is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat <em>very wealthy<\/em>. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat <em>was deeply committed to the ways of the<\/em> <span>Lord<\/span>. He was not proud of his own achievements; instead, his courage led him to remove idolatrous worship from the kingdom. <em>Jehoshaphat<\/em> established control within his kingdom by practicing righteousness and faithfulness to God.<\/p>","summary_ro":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","summary_en":"17:5-6 The word translated gifts is usually translated “tribute,” such as conquering kings required of their vassals (e.g., Judg 3:15-18), but forced tribute is hardly the sense intended here. The people of Judah voluntarily made Jehoshaphat very wealthy. As with Uzziah (2 Chr 26:16) and Hezekiah (32:25), riches often result in pride. However, Jehoshaphat was deeply committed to the ways of the Lord. He was not proud of his own achievements; instead, his courage led him to remove idolatrous w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":41712,"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":69338,"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":96964,"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":124590,"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":18804,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoshaphat (Person)","title_en":"Jehoshaphat (Person)","content_ro":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","content_en":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","summary_ro":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","summary_en":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":41721,"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":69347,"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":96973,"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":124599,"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":4293,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ben-Hail","title_en":"Ben-Hail","content_ro":"<h3>BEN-HAIL<\/h3>\n<p>One of five officials sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:7).<\/p>","content_en":"<h3>BEN-HAIL<\/h3>\n<p>One of five officials sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:7).<\/p>","summary_ro":"BEN-HAIL One of five officials sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:7).","summary_en":"BEN-HAIL One of five officials sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:7).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18799,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoram","title_en":"Jehoram","content_ro":"<h3>JEHORAM<\/h3>\n<li>1. Jehoshaphat’s son and Judah’s fifth king (853–841 <span>BC<\/span>; also called Joram). Prior to the rule of the Omride dynasty in the northern kingdom of Israel (885–841 <span>BC<\/span>), the relationship between Judah and Israel had been strained. The political influence and economic stability of the united monarchy had long since vanished. Power and wealth had been diminished by Egyptian overlordship under Shishak (2 Chr 12) and by civil war: the unsuccessful Shechem conference (ch 10); Rehoboam of Judah versus Jeroboam of Israel (12:15); Abijah of Judah versus Jeroboam of Israel (13:1-22); and Asa of Judah versus Baasha of Israel (16:1-4). The Omride dynasty in the mid-ninth century <span>BC<\/span>, however, cast aside familial rivalry and sought to forge a new alliance between the two nations.<\/li>\n<p>The two kingdoms of Judah and Israel were increasingly threatened by the surrounding peoples—the Ammonites, Moabites, Edomites, Syrians, Philistines, Arabs, and Assyrians. In response to this threat Ahab, the second king of the Omride dynasty, secured diplomatic relations with Phoenicia (1 Kgs 16:31) and Judah (22:4). During this time, joint military expeditions by Israel and Judah were not infrequent (1 Kgs 22; 2 Kgs 3; 8:28), though these political alliances were not without their liabilities. The intrusion of the worship of Baal and Asherah led to religious apostasy in Judah and Israel (1 Kgs 16:31-33; 2 Kgs 3:2; 2 Chr 21:11). It was within this political-religious context that Jehoram reigned over Judah.<\/p>\n<p>Though he may have served as co-regent as early as 853 <span>BC<\/span>, Jehoram was the sole ruler for eight years (848–841 <span>BC<\/span>). His reign was marked by unnecessary internecine fighting and religious apostasy. His father had generously provided for his six brothers, a decision that Jehoram quickly reversed once he had secured the throne (2 Chr 21:2-3). He executed not only his brothers but also several Israelite princes, thereby removing any political threat to himself (v 4). In addition, he reverted to the idolatrous practices that his father had tried to eliminate by restoring forbidden worship sites, “the high places” (v 11). Jehoram had apparently fallen under the influence of his wife, Athaliah, the daughter of Jezebel (2 Kgs 8:18). As her mother had done in Israel, Athaliah imported Baal worship into Judah. As a result, Elijah the prophet pronounced judgment on Jehoram and the people of Judah—a curse that brought a great plague upon Jehoram’s people, children, wives, and possessions, and a gross intestinal disorder upon the king himself. In spite of this pervasive wickedness in Judah, the Lord did not destroy the southern kingdom, because of his promise to David (2 Kgs 8:19; cf. 2 Sm 7:12-16).<\/p>\n<p>Politically, Judah was vulnerable, having lost its control of Edom (2 Chr 21:9) and having sustained attacks by the Philistines and the Arabs. Jehoram was left bereft of possessions, wives, and sons except for Jehoahaz (Ahaziah), his youngest (vv 16-17). At his death Jehoram was not honored and was deprived of burial in the tomb of the kings within the city of David (vv 19-20).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Ahab and Jezebel’s son, and Israel’s tenth king (852–841 <span>BC<\/span>; also called Joram). He succeeded his brother Ahaziah, whose premature death led to Jehoram’s ascension to the throne in Samaria (2 Kgs 1:2, 17); he was a contemporary of the Judean kings Jehoshaphat, Jehoram, and Ahaziah.<\/li>\n<p>Jehoram was preoccupied with the political resurgence of the two neighboring kingdoms of Moab and Syria. When Moab withheld its annual tribute to Israel, he sought assistance from both Jehoshaphat and Judah’s vassal kingdom, Edom. Jehoram and Jehoshaphat joined forces with the king of Edom but were halted in their attack on Moab when they encountered a serious lack of water. Hesitant to advance with their troops, they summoned Elisha the prophet and asked him to inquire of the Lord’s will regarding the expedition. Because of the high regard that Elisha held for Jehoshaphat, the prophet sought the Lord on their behalf, gaining both the Lord’s blessing and an abundance of water. The account of the battle records the slaughter of the Moabites as well as the horrible incident of a human sacrifice by the Moabite king. Having won the battle, Israel withdrew (2 Kgs 3:4-27).<\/p>\n<p>Jehoram’s conflict with Syria was less successful because the Israelite king sustained a battle wound. Retreating from Ramoth-gilead in Transjordan to his palace in Jezreel (2 Kgs 8:29), he found his problems compounded when one of his generals, Jehu, led an insurrection against him. Commissioned by the Lord and declared to be king of Israel, Jehu confronted Jehoram and his nephew, Ahaziah, king of Judah. The incident culminated in the death of the two reigning monarchs of Israel and Judah (2 Kgs 9:14-24, 27). While Ahaziah was buried in the tomb of the kings in Jerusalem (v 28), Jehoram’s corpse was cast into Naboth’s field outside the city of Jezreel. His end was the appropriate judgment against the last king of the wicked Omride dynasty (vv 25-26).<\/p>\n<li>3. Levite member of a traveling group of scholars who taught the people from the Book of the Law during the reign of Jehoshaphat (2 Chr 17:7-9).<\/li>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","content_en":"<h3>JEHORAM<\/h3>\n<li>1. Jehoshaphat’s son and Judah’s fifth king (853–841 <span>BC<\/span>; also called Joram). Prior to the rule of the Omride dynasty in the northern kingdom of Israel (885–841 <span>BC<\/span>), the relationship between Judah and Israel had been strained. The political influence and economic stability of the united monarchy had long since vanished. Power and wealth had been diminished by Egyptian overlordship under Shishak (2 Chr 12) and by civil war: the unsuccessful Shechem conference (ch 10); Rehoboam of Judah versus Jeroboam of Israel (12:15); Abijah of Judah versus Jeroboam of Israel (13:1-22); and Asa of Judah versus Baasha of Israel (16:1-4). The Omride dynasty in the mid-ninth century <span>BC<\/span>, however, cast aside familial rivalry and sought to forge a new alliance between the two nations.<\/li>\n<p>The two kingdoms of Judah and Israel were increasingly threatened by the surrounding peoples—the Ammonites, Moabites, Edomites, Syrians, Philistines, Arabs, and Assyrians. In response to this threat Ahab, the second king of the Omride dynasty, secured diplomatic relations with Phoenicia (1 Kgs 16:31) and Judah (22:4). During this time, joint military expeditions by Israel and Judah were not infrequent (1 Kgs 22; 2 Kgs 3; 8:28), though these political alliances were not without their liabilities. The intrusion of the worship of Baal and Asherah led to religious apostasy in Judah and Israel (1 Kgs 16:31-33; 2 Kgs 3:2; 2 Chr 21:11). It was within this political-religious context that Jehoram reigned over Judah.<\/p>\n<p>Though he may have served as co-regent as early as 853 <span>BC<\/span>, Jehoram was the sole ruler for eight years (848–841 <span>BC<\/span>). His reign was marked by unnecessary internecine fighting and religious apostasy. His father had generously provided for his six brothers, a decision that Jehoram quickly reversed once he had secured the throne (2 Chr 21:2-3). He executed not only his brothers but also several Israelite princes, thereby removing any political threat to himself (v 4). In addition, he reverted to the idolatrous practices that his father had tried to eliminate by restoring forbidden worship sites, “the high places” (v 11). Jehoram had apparently fallen under the influence of his wife, Athaliah, the daughter of Jezebel (2 Kgs 8:18). As her mother had done in Israel, Athaliah imported Baal worship into Judah. As a result, Elijah the prophet pronounced judgment on Jehoram and the people of Judah—a curse that brought a great plague upon Jehoram’s people, children, wives, and possessions, and a gross intestinal disorder upon the king himself. In spite of this pervasive wickedness in Judah, the Lord did not destroy the southern kingdom, because of his promise to David (2 Kgs 8:19; cf. 2 Sm 7:12-16).<\/p>\n<p>Politically, Judah was vulnerable, having lost its control of Edom (2 Chr 21:9) and having sustained attacks by the Philistines and the Arabs. Jehoram was left bereft of possessions, wives, and sons except for Jehoahaz (Ahaziah), his youngest (vv 16-17). At his death Jehoram was not honored and was deprived of burial in the tomb of the kings within the city of David (vv 19-20).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Ahab and Jezebel’s son, and Israel’s tenth king (852–841 <span>BC<\/span>; also called Joram). He succeeded his brother Ahaziah, whose premature death led to Jehoram’s ascension to the throne in Samaria (2 Kgs 1:2, 17); he was a contemporary of the Judean kings Jehoshaphat, Jehoram, and Ahaziah.<\/li>\n<p>Jehoram was preoccupied with the political resurgence of the two neighboring kingdoms of Moab and Syria. When Moab withheld its annual tribute to Israel, he sought assistance from both Jehoshaphat and Judah’s vassal kingdom, Edom. Jehoram and Jehoshaphat joined forces with the king of Edom but were halted in their attack on Moab when they encountered a serious lack of water. Hesitant to advance with their troops, they summoned Elisha the prophet and asked him to inquire of the Lord’s will regarding the expedition. Because of the high regard that Elisha held for Jehoshaphat, the prophet sought the Lord on their behalf, gaining both the Lord’s blessing and an abundance of water. The account of the battle records the slaughter of the Moabites as well as the horrible incident of a human sacrifice by the Moabite king. Having won the battle, Israel withdrew (2 Kgs 3:4-27).<\/p>\n<p>Jehoram’s conflict with Syria was less successful because the Israelite king sustained a battle wound. Retreating from Ramoth-gilead in Transjordan to his palace in Jezreel (2 Kgs 8:29), he found his problems compounded when one of his generals, Jehu, led an insurrection against him. Commissioned by the Lord and declared to be king of Israel, Jehu confronted Jehoram and his nephew, Ahaziah, king of Judah. The incident culminated in the death of the two reigning monarchs of Israel and Judah (2 Kgs 9:14-24, 27). While Ahaziah was buried in the tomb of the kings in Jerusalem (v 28), Jehoram’s corpse was cast into Naboth’s field outside the city of Jezreel. His end was the appropriate judgment against the last king of the wicked Omride dynasty (vv 25-26).<\/p>\n<li>3. Levite member of a traveling group of scholars who taught the people from the Book of the Law during the reign of Jehoshaphat (2 Chr 17:7-9).<\/li>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>","summary_ro":"JEHORAM 1. Jehoshaphat’s son and Judah’s fifth king (853–841 BC; also called Joram). Prior to the rule of the Omride dynasty in the northern kingdom of Israel (885–841 BC), the relationship between Judah and Israel had been strained. The political influence and economic stability of the united monarchy had long since vanished. Power and wealth had been diminished by Egyptian overlordship under Shishak (2 Chr 12) and by civil war: the unsuccessful Shechem conference (ch 10); Rehoboam of Judah ...","summary_en":"JEHORAM 1. Jehoshaphat’s son and Judah’s fifth king (853–841 BC; also called Joram). Prior to the rule of the Omride dynasty in the northern kingdom of Israel (885–841 BC), the relationship between Judah and Israel had been strained. The political influence and economic stability of the united monarchy had long since vanished. Power and wealth had been diminished by Egyptian overlordship under Shishak (2 Chr 12) and by civil war: the unsuccessful Shechem conference (ch 10); Rehoboam of Judah ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18811,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoshaphat (Person)","title_en":"Jehoshaphat (Person)","content_ro":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","content_en":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","summary_ro":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","summary_en":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23019,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Levi","title_en":"Tribe of Levi","content_ro":"<h3>LEVI, Tribe of<\/h3>\n<p>Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2).<\/p>\n<p>Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at the time (v 30) and his deathbed curse (49:5-7), foretelling that the descendants of Levi and Simeon will be scattered throughout Israel. This does not seem a likely background for God’s priestly tribe, but so it proved to be, for it was as a priestly tribe that Levi was scattered through Israel, while Simeon merely melted into the desert south of Judah.<\/p>\n<p>At first Levi was apparently a “secular” tribe like any other. True, Moses and Aaron were of Levi (Ex 2:1), but no stress is laid on this. Levi’s later position was God’s reward for its costly faithfulness when Israel rebelled against God (32:25-29); this inaugurated the “covenant with Levi” (Nm 18:19). Henceforth the tribe of Levi would be accepted by God instead of Israel’s firstborn sons, who belonged to him by the law of “firstfruits” (3:11-13). Levi, as a tribe, could therefore own no tribal territory: God himself was their inheritance (18:20). However, they were given 48 villages, with their pasturelands, in which to live (Jos 21:1-42). These included the six cities of refuge (ch 20).<\/p>\n<p>Since Levi could not amass wealth, the tribe was to be supported by gifts and tithes (Nm 18:21); like the widow, orphan, and stranger, they were commended to the care of God’s people (Dt 14:29). Since they were God’s tribe, Joab was unwilling to include Levi in David’s census (1 Chr 21:6; cf. Nm 1:49). Naturally, Levi did not serve in war except in a religious capacity (2 Chr 20:21). Their service pertained to the meeting tent (Nm 1:50-53) and later the temple (1 Chr 23:25-32). Within Levi the Bible makes a clear distinction between (1) the high priest (sometimes merely called “the priest,” 1 Sm 1:9), who came from one branch of Aaron’s family; (2) the rest of the priests, also of particular families; and (3) a mass of subordinate Levites, who had lesser tasks. In early days they packed and moved the portable tent of meeting (Nm 1:50-51), as well as did other duties; in later days they served as porters and choristers (1 Chr 16:42). The duties of Levi are summarized in Deuteronomy 33:8-11, where oracular guidance and theological instruction are just as important as their priestly duties. It is therefore no surprise that Jehoshaphat later used them as teachers of law (2 Chr 17:7-9). Nevertheless, the ordinary Israelite thought of them primarily as priestly (Jgs 17:13).<\/p>\n<p>Later references to the lasting covenant with Levi are found in Jeremiah 33:20-26 and Malachi 3:3-4. Members of the tribe returned from the exile (Ezr 2:36-42), apparently more coming from the priestly than the wider Levitical section. Barnabas, in NT days, belonged to the tribe of Levi (Acts 4:36). Indeed, among modern Jews, wherever the surname Levy is found, a member of the tribe probably lives on.<\/p>\n<p><em>See also<\/em> Priests and Levites.<\/p>","content_en":"<h3>LEVI, Tribe of<\/h3>\n<p>Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2).<\/p>\n<p>Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at the time (v 30) and his deathbed curse (49:5-7), foretelling that the descendants of Levi and Simeon will be scattered throughout Israel. This does not seem a likely background for God’s priestly tribe, but so it proved to be, for it was as a priestly tribe that Levi was scattered through Israel, while Simeon merely melted into the desert south of Judah.<\/p>\n<p>At first Levi was apparently a “secular” tribe like any other. True, Moses and Aaron were of Levi (Ex 2:1), but no stress is laid on this. Levi’s later position was God’s reward for its costly faithfulness when Israel rebelled against God (32:25-29); this inaugurated the “covenant with Levi” (Nm 18:19). Henceforth the tribe of Levi would be accepted by God instead of Israel’s firstborn sons, who belonged to him by the law of “firstfruits” (3:11-13). Levi, as a tribe, could therefore own no tribal territory: God himself was their inheritance (18:20). However, they were given 48 villages, with their pasturelands, in which to live (Jos 21:1-42). These included the six cities of refuge (ch 20).<\/p>\n<p>Since Levi could not amass wealth, the tribe was to be supported by gifts and tithes (Nm 18:21); like the widow, orphan, and stranger, they were commended to the care of God’s people (Dt 14:29). Since they were God’s tribe, Joab was unwilling to include Levi in David’s census (1 Chr 21:6; cf. Nm 1:49). Naturally, Levi did not serve in war except in a religious capacity (2 Chr 20:21). Their service pertained to the meeting tent (Nm 1:50-53) and later the temple (1 Chr 23:25-32). Within Levi the Bible makes a clear distinction between (1) the high priest (sometimes merely called “the priest,” 1 Sm 1:9), who came from one branch of Aaron’s family; (2) the rest of the priests, also of particular families; and (3) a mass of subordinate Levites, who had lesser tasks. In early days they packed and moved the portable tent of meeting (Nm 1:50-51), as well as did other duties; in later days they served as porters and choristers (1 Chr 16:42). The duties of Levi are summarized in Deuteronomy 33:8-11, where oracular guidance and theological instruction are just as important as their priestly duties. It is therefore no surprise that Jehoshaphat later used them as teachers of law (2 Chr 17:7-9). Nevertheless, the ordinary Israelite thought of them primarily as priestly (Jgs 17:13).<\/p>\n<p>Later references to the lasting covenant with Levi are found in Jeremiah 33:20-26 and Malachi 3:3-4. Members of the tribe returned from the exile (Ezr 2:36-42), apparently more coming from the priestly than the wider Levitical section. Barnabas, in NT days, belonged to the tribe of Levi (Acts 4:36). Indeed, among modern Jews, wherever the surname Levy is found, a member of the tribe probably lives on.<\/p>\n<p><em>See also<\/em> Priests and Levites.<\/p>","summary_ro":"LEVI, Tribe of Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2). Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at th...","summary_en":"LEVI, Tribe of Israelite tribe taking its name from the third son of Leah and Jacob (Gn 29:34). The meaning of the name (“attached”) is a pun on Leah’s position as an unloved wife: now that she has borne three sons to Jacob, surely he will be “attached” to her. Elsewhere, by a similar pun, the tribe of Levi is described as “attached” to Aaron (Nm 18:2). Levi appears with Simeon at the treacherous slaughter of the inhabitants of Canaanite Shechem (Gn 34:25-29). This brings Jacob’s rebuke at th...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25611,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Micaiah","title_en":"Micaiah","content_ro":"<h3>MICAIAH<\/h3>\n<li>1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25).<\/li>\n<li>2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high priest had found in the temple (2 Kgs 22:12; 2 Chr 34:20, “Abdon, son of Micah”).<\/li>\n<li>3. Alternate rendering of Maacah, mother of Judah’s King Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>4. Teacher commissioned by King Jehoshaphat to teach the law of the Lord throughout Judah (2 Chr 17:7).<\/li>\n<li>5. Alternate spelling of Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>7. Gemariah’s son, who reported the words of the Lord to Jewish princes during the reign of King Jehoiakim (Jer 36:11-13).<\/li>","content_en":"<h3>MICAIAH<\/h3>\n<li>1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25).<\/li>\n<li>2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high priest had found in the temple (2 Kgs 22:12; 2 Chr 34:20, “Abdon, son of Micah”).<\/li>\n<li>3. Alternate rendering of Maacah, mother of Judah’s King Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>4. Teacher commissioned by King Jehoshaphat to teach the law of the Lord throughout Judah (2 Chr 17:7).<\/li>\n<li>5. Alternate spelling of Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>6. Priest who blew a trumpet at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>7. Gemariah’s son, who reported the words of the Lord to Jewish princes during the reign of King Jehoiakim (Jer 36:11-13).<\/li>","summary_ro":"MICAIAH 1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25). 2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high pries...","summary_en":"MICAIAH 1. Prophet and Imlah’s son, called by Ahab to forecast the result of projected battles against the Syrians. At first Micaiah mocks him with glad news, then tells the cruel truth. Ahab casts the prophet into prison as a kind of ransom, but the wicked ruler dies in battle, just as Micaiah predicted (1 Kgs 22:8; 2 Chr 18:7-25). 2. Father of Acbor, one of the court officials whom King Josiah sent to the prophetess Huldah to get an opinion on the Book of the Law that Hilkiah the high pries...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25638,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Michaiah*","title_en":"Michaiah*","content_ro":"<h3>MICHAIAH*<\/h3>\n<li>1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. <em>See<\/em> Micaiah #2.<\/li>\n<li>2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. <em>See<\/em> Micaiah #4.<\/li>\n<li>4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. <em>See<\/em> Micaiah #6.<\/li>\n<li>6. KJV spelling of Micaiah, Gemariah’s son, in Jeremiah 36:11-13. <em>See<\/em> Micaiah #7.<\/li>","content_en":"<h3>MICHAIAH*<\/h3>\n<li>1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. <em>See<\/em> Micaiah #2.<\/li>\n<li>2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. <em>See<\/em> Maacah, Maachah (Person) #4.<\/li>\n<li>3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. <em>See<\/em> Micaiah #4.<\/li>\n<li>4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. <em>See<\/em> Mica #2.<\/li>\n<li>5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. <em>See<\/em> Micaiah #6.<\/li>\n<li>6. KJV spelling of Micaiah, Gemariah’s son, in Jeremiah 36:11-13. <em>See<\/em> Micaiah #7.<\/li>","summary_ro":"MICHAIAH* 1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. See Micaiah #2. 2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. See Maacah, Maachah (Person) #4. 3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. See Micaiah #4. 4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. See Mica #2. 5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. See Micaiah #6. 6. ...","summary_en":"MICHAIAH* 1. KJV spelling of Micaiah, Acbor’s father, in 2 Kings 22:12. See Micaiah #2. 2. KJV spelling of Micaiah, the mother of Judah’s king Abijah, in 2 Chronicles 13:2. See Maacah, Maachah (Person) #4. 3. KJV spelling of Micaiah, one of King Jehoshaphat’s officials, in 2 Chronicles 17:7. See Micaiah #4. 4. KJV spelling of Micaiah, an alternate name for Mica, Zicri’s son, in Nehemiah 12:35. See Mica #2. 5. KJV spelling of Micaiah, a postexilic priest, in Nehemiah 12:41. See Micaiah #6. 6. ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethaneel*, Nethanel","title_en":"Nethaneel*, Nethanel","content_ro":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","content_en":"<h3>NETHANEEL*, NETHANEL<\/h3>\n<p>Common OT name spelled Nethaneel in the <span>kjv<\/span>.<\/p>\n<p> 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23).<\/p>\n<li> 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14).<\/li>\n<li> 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24).<\/li>\n<li> 4. Levite and the father of Shemaiah, the scribe who recorded the 24 divisions of priests founded during David’s reign (1 Chr 24:6).<\/li>\n<li> 5. Korahite Levite and Obed-edom’s fifth son in David’s reign (1 Chr 26:4).<\/li>\n<li> 6. One of the princes sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li> 7. One of the Levitical chiefs who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:9).<\/li>\n<li> 8. Priest and one of Pashhur’s six sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:22).<\/li>\n<li> 9. Head of Jedaiah’s priestly family during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:21).<\/li>\n<li>10. One of the priestly musicians who performed at the dedication of the Jerusalem wall during Nehemiah’s day (Neh 12:36).<\/li>","summary_ro":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","summary_en":"NETHANEEL*, NETHANEL Common OT name spelled Nethaneel in the kjv. 1. Zuar’s son and the prince of Issachar’s tribe at the start of Israel’s wilderness wanderings (Nm 1:8; 2:5; 10:15), who represented his kinsmen at the altar’s dedication (7:18, 23). 2. Judahite, the fourth son of Jesse and David’s brother (1 Chr 2:14). 3. One of the priests assigned to blow a trumpet before the ark in the procession led by David when the ark was moved to Jerusalem (1 Chr 15:24). 4. Levite and the father of Sh...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obadiah (Person)","title_en":"Obadiah (Person)","content_ro":"<h3>OBADIAH (P<span>erson<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. <em>See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 <span>BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\n<p><em>See also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","content_en":"<h3>OBADIAH (P<span>erson<\/span>)<\/h3>\n<li> 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink.<\/li>\n<li> 2. Descendant of David (1 Chr 3:21).<\/li>\n<li> 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3).<\/li>\n<li> 4. Azel’s son and a descendant of King Saul from Benjamin’s tribe (1 Chr 8:38; 9:44).<\/li>\n<li> 5. Son of Shemaiah, who was among the first Levites returning from exile to Jerusalem. He lived in one of the villages of the Netophathites (1 Chr 9:16). He is called Abda in Nehemiah 11:17. <em>See<\/em> Abda #2.<\/li>\n<li> 6. Gadite who joined David at his stronghold in the wilderness. He was a mighty warrior, able to handle shield and spear, and was extremely fast (1 Chr 12:8-9).<\/li>\n<li> 7. Father of Ishmaiah, commander over the forces of Zebulun (1 Chr 27:19).<\/li>\n<li> 8. Prince of Judah in Jehoshaphat’s time (2 Chr 17:7). He joined four other officers and the Levites in teaching the law throughout the cities of Judah.<\/li>\n<li> 9. Levite overseer in Josiah’s time (2 Chr 34:12), in charge of the repair of the temple.<\/li>\n<li>10. Son of Jehiel (Ezr 8:9), who joined Ezra in his journey from Babylon to Jerusalem, leading 218 men with him.<\/li>\n<li>11. Priest who signed Ezra’s covenant (Neh 10:5).<\/li>\n<li>12. Gatekeeper and Levite charged with the oversight of the storehouses by the gates in the days of Joiakim, son of Jeshua (Neh 12:25-26).<\/li>\n<li>13. Prophet who prophesied against Edom, which had rejoiced at the Babylonian victories in Jerusalem in 597 <span>BC<\/span>. Obadiah described the behavior of the Edomites (Ob 1:11-14) in his prophecy, the shortest book in the OT, and predicted God’s judgment on Edom (vv 2-10, 15).<\/li>\n<p><em>See also<\/em> Obadiah, Book of; Prophet, Prophetess.<\/p>","summary_ro":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","summary_en":"OBADIAH (Person) 1. Governor of Ahab’s house (1 Kgs 18:3-16). Elijah met him after the years of drought, and requested Obadiah to bring Ahab to him, while both Ahab and Obadiah were looking for water and grass (v 5). Obadiah was an important officer in charge of Ahab’s house. Unlike his master, Obadiah was faithful to the Lord, as he hid 100 prophets in caves and provided them with food and drink. 2. Descendant of David (1 Chr 3:21). 3. Descendant of Izrahiah from Issachar’s tribe (1 Chr 7:3)...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36842,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teacher","title_en":"Teacher","content_ro":"<h3>TEACHER<\/h3>\n<p>Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3).<\/p>\n<p>In the NT the Greek noun for “teacher” and the verb “to teach” are widely used. John the Baptist was called a teacher (Lk 3:12). The term is used more than 30 times of Jesus (Mt 4:23; 5:2; 7:29; 9:35; 11:1; Mk 1:21; 2:13; 4:1-2; 6:2, 6, 34; Lk 4:15, 31; 5:3; 6:6; Jn 6:59; 7:14, 28; etc.). People recognized his teaching as authoritative (Mt 7:29; Mk 1:22; Lk 4:32). Even as a boy of 12 he conversed in a profound way with the teachers of the law in the temple (Lk 2:46). These men were often associated with the Pharisees (5:17). Gamaliel was a Pharisee and a teacher of the law (Acts 5:34). The term “rabbi” was often used to denote teacher. The rabbi was held in great honor. In the early church the teacher was widely recognized (Acts 13:1; 1 Cor 12:28-29; Eph 4:11; 2 Tm 1:11; Jas 3:1).<\/p>","content_en":"<h3>TEACHER<\/h3>\n<p>Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3).<\/p>\n<p>In the NT the Greek noun for “teacher” and the verb “to teach” are widely used. John the Baptist was called a teacher (Lk 3:12). The term is used more than 30 times of Jesus (Mt 4:23; 5:2; 7:29; 9:35; 11:1; Mk 1:21; 2:13; 4:1-2; 6:2, 6, 34; Lk 4:15, 31; 5:3; 6:6; Jn 6:59; 7:14, 28; etc.). People recognized his teaching as authoritative (Mt 7:29; Mk 1:22; Lk 4:32). Even as a boy of 12 he conversed in a profound way with the teachers of the law in the temple (Lk 2:46). These men were often associated with the Pharisees (5:17). Gamaliel was a Pharisee and a teacher of the law (Acts 5:34). The term “rabbi” was often used to denote teacher. The rabbi was held in great honor. In the early church the teacher was widely recognized (Acts 13:1; 1 Cor 12:28-29; Eph 4:11; 2 Tm 1:11; Jas 3:1).<\/p>","summary_ro":"TEACHER Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3). In the NT the Greek noun for “teacher” a...","summary_en":"TEACHER Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3). In the NT the Greek noun for “teacher” a...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39031,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47839,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:7","title_en":"Study Note: 2 Cronici 17:7","content_ro":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","content_en":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","summary_ro":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","summary_en":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75465,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:7","title_en":"Study Note: 2 Cronici 17:7","content_ro":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","content_en":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","summary_ro":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","summary_en":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103091,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:7","title_en":"Study Note: 2 Cronici 17:7","content_ro":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","content_en":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","summary_ro":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","summary_en":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130717,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:7","title_en":"Study Note: 2 Cronici 17:7","content_ro":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","content_en":"<p><strong>17:7-9<\/strong> <em>Jehoshaphat<\/em> carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine <em>Levites<\/em><em>,<\/em> and two <em>priests<\/em> to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit <em>Tob-adonijah<\/em><em>;<\/em> it appears to be a scribal error of repetition.<\/p>","summary_ro":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","summary_en":"17:7-9 Jehoshaphat carried out the Lord’s requirement to know the law (Deut 5:1; 17:18-20), commissioning five royal officers, nine Levites, and two priests to instruct the people in the book of the covenant. Levites frequently functioned as teachers during the Second Temple period as well (Neh 8:7). • Some versions omit Tob-adonijah; it appears to be a scribal error of repetition.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":615,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adonijah","title_en":"Adonijah","content_ro":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","summary_en":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2824,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asahel","title_en":"Asahel","content_ro":"<h3>ASAHEL<\/h3>\n<li>1. Warrior among David’s mighty men known as “the thirty” (2 Sm 23:24; 1 Chr 11:26). Asahel was the son of David’s half sister Zeruiah and the brother of Joab and Abishai (2 Sm 2:18; 1 Chr 2:16). In the battle of Gibeon, David’s general Joab engaged the forces of Abner, leader of Ishbosheth’s army. Asahel, who “could run like a deer,” pursued Abner, but in the ensuing encounter Abner killed Asahel (2 Sm 2:18-23, 32).<\/li>\n<li>2. One of the Levites sent out by King Jehoshaphat of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Temple aide appointed by King Hezekiah to take care of the tithed offerings given to support the Levites (2 Chr 31:13).<\/li>\n<li>4. Father of Jonathan. Jonathan (not to be confused with Saul’s son) opposed the appointment of a commission to take action concerning the foreign (pagan) wives of some of the Jews after the Babylonian exile (Ezr 10:15).<\/li>","content_en":"<h3>ASAHEL<\/h3>\n<li>1. Warrior among David’s mighty men known as “the thirty” (2 Sm 23:24; 1 Chr 11:26). Asahel was the son of David’s half sister Zeruiah and the brother of Joab and Abishai (2 Sm 2:18; 1 Chr 2:16). In the battle of Gibeon, David’s general Joab engaged the forces of Abner, leader of Ishbosheth’s army. Asahel, who “could run like a deer,” pursued Abner, but in the ensuing encounter Abner killed Asahel (2 Sm 2:18-23, 32).<\/li>\n<li>2. One of the Levites sent out by King Jehoshaphat of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Temple aide appointed by King Hezekiah to take care of the tithed offerings given to support the Levites (2 Chr 31:13).<\/li>\n<li>4. Father of Jonathan. Jonathan (not to be confused with Saul’s son) opposed the appointment of a commission to take action concerning the foreign (pagan) wives of some of the Jews after the Babylonian exile (Ezr 10:15).<\/li>","summary_ro":"ASAHEL 1. Warrior among David’s mighty men known as “the thirty” (2 Sm 23:24; 1 Chr 11:26). Asahel was the son of David’s half sister Zeruiah and the brother of Joab and Abishai (2 Sm 2:18; 1 Chr 2:16). In the battle of Gibeon, David’s general Joab engaged the forces of Abner, leader of Ishbosheth’s army. Asahel, who “could run like a deer,” pursued Abner, but in the ensuing encounter Abner killed Asahel (2 Sm 2:18-23, 32). 2. One of the Levites sent out by King Jehoshaphat of Judah to teach ...","summary_en":"ASAHEL 1. Warrior among David’s mighty men known as “the thirty” (2 Sm 23:24; 1 Chr 11:26). Asahel was the son of David’s half sister Zeruiah and the brother of Joab and Abishai (2 Sm 2:18; 1 Chr 2:16). In the battle of Gibeon, David’s general Joab engaged the forces of Abner, leader of Ishbosheth’s army. Asahel, who “could run like a deer,” pursued Abner, but in the ensuing encounter Abner killed Asahel (2 Sm 2:18-23, 32). 2. One of the Levites sent out by King Jehoshaphat of Judah to teach ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10681,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elishama","title_en":"Elishama","content_ro":"<h3>ELISHAMA<\/h3>\n<li>1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26).<\/li>\n<li>2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7).<\/li>\n<li>3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1).<\/li>\n<li>4. Man of Judah descended through Jerahmeel and Sheshan (1 Chr 2:41).<\/li>\n<li>5. Another of David’s sons (1 Chr 3:6); alternately called Elishua in 2 Samuel 5:15 and 1 Chronicles 14:5. <em>See<\/em> Elishua.<\/li>\n<li>6. Priest sent by Jehoshaphat to instruct the Judeans in the law of God (2 Chr 17:8).<\/li>\n<li>7. Prince and scribe in Jeremiah’s time (Jer 36:12). He heard Baruch read the words of God, and later the scroll of the Lord remained in Elishama’s chamber until the king requested it to be read (vv 20-21).<\/li>","content_en":"<h3>ELISHAMA<\/h3>\n<li>1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26).<\/li>\n<li>2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7).<\/li>\n<li>3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1).<\/li>\n<li>4. Man of Judah descended through Jerahmeel and Sheshan (1 Chr 2:41).<\/li>\n<li>5. Another of David’s sons (1 Chr 3:6); alternately called Elishua in 2 Samuel 5:15 and 1 Chronicles 14:5. <em>See<\/em> Elishua.<\/li>\n<li>6. Priest sent by Jehoshaphat to instruct the Judeans in the law of God (2 Chr 17:8).<\/li>\n<li>7. Prince and scribe in Jeremiah’s time (Jer 36:12). He heard Baruch read the words of God, and later the scroll of the Lord remained in Elishama’s chamber until the king requested it to be read (vv 20-21).<\/li>","summary_ro":"ELISHAMA 1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26). 2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7). 3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1). 4. Ma...","summary_en":"ELISHAMA 1. Ammihud’s son and leader of the Ephraimites at the beginning of the journey in the wilderness (Nm 1:10; 2:18; 7:48, 53). His was the ninth tribe in line during the wilderness march (10:22). Elishama was the father of Nun and grandfather of Joshua (1 Chr 7:26). 2. One of David’s 13 sons born in Jerusalem to a legitimate wife (2 Sm 5:16; 1 Chr 3:8; 14:7). 3. Ishmael’s ancestor. Ishmael killed Gedaliah, the governor of Israel appointed by Nebuchadnezzar (2 Kgs 25:25; Jer 41:1). 4. Ma...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18771,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehonathan","title_en":"Jehonathan","content_ro":"<h3>JEHONATHAN<\/h3>\n<li>1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. <em>See<\/em> Jonathan #7.<\/li>\n<li>2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8).<\/li>\n<li>3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).<\/li>","content_en":"<h3>JEHONATHAN<\/h3>\n<li>1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. <em>See<\/em> Jonathan #7.<\/li>\n<li>2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8).<\/li>\n<li>3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).<\/li>","summary_ro":"JEHONATHAN 1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. See Jonathan #7. 2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8). 3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).","summary_en":"JEHONATHAN 1. KJV spelling of Jonathan, Uzziah’s son, in 1 Chronicles 27:25. See Jonathan #7. 2. One of the Levites appointed by Jehoshaphat to travel about Judah teaching the law to the people as part of his national religious reform (2 Chr 17:8). 3. Head of Shemaiah’s priestly house in postexilic Jerusalem during the days of Joiakim the high priest (Neh 12:18).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23045,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Levitical Cities","title_en":"Levitical Cities","content_ro":"<h3>LEVITICAL CITIES<\/h3>\n<p>Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34).<\/p>\n<p>Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for the priests (Jos 21:4), including the six cities of refuge. In spite of some variation between the two lists, it seems clear that they go back to one original. The distribution of the Levitical towns tells much about their purpose. They were distributed among the 12 tribes but not usually placed at the tribal centers. Those in Judah and Simeon were actually in the southern hill country, the area where the satellite clans of the Calebites and the Kenizzites had settled. Those in Benjamin were grouped along the southern half of that tribe’s inheritance, the part later attached to Judah; the family of Saul was located there. Levitical towns were placed in border areas where garrisons were required—for example, on the eastern desert fringes in Reuben and facing Philistia in Dan. Other key territories were in the plains where Asher, Manasseh, and other Galilean tribes had originally failed to conquer the Canaanite cities (Jgs 1:27, 31). Thus, the Levites were assigned places where the special task of controlling strategic areas was necessary. Many of the towns were not taken during the initial conquest and only came under Israelite control in the reign of David.<\/p>\n<p>Though the Levites were not the exclusive residents of any one city (they shared them with other Israelites), they were posted there for specific duties. They tended to the work of the Lord and the service of the king (1 Chr 26:30-32). Collecting tithes (Nm 18:21; Dt 14:28), handling legal and judicial matters (1 Chr 26:29; 2 Chr 17:8; 19:8-10), military garrison duties (1 Chr 26:1-19), and managing the storehouses (v 22) were all Levitical responsibilities. Though they served by rotation in the capital (27:1), they also had similar duties the year round in their home districts (26:29-32). Their loyalty to the house of David caused them to lose their status in the northern kingdom, so most of them joined Judah when the kingdom was split (2 Chr 11:13-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","content_en":"<h3>LEVITICAL CITIES<\/h3>\n<p>Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34).<\/p>\n<p>Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for the priests (Jos 21:4), including the six cities of refuge. In spite of some variation between the two lists, it seems clear that they go back to one original. The distribution of the Levitical towns tells much about their purpose. They were distributed among the 12 tribes but not usually placed at the tribal centers. Those in Judah and Simeon were actually in the southern hill country, the area where the satellite clans of the Calebites and the Kenizzites had settled. Those in Benjamin were grouped along the southern half of that tribe’s inheritance, the part later attached to Judah; the family of Saul was located there. Levitical towns were placed in border areas where garrisons were required—for example, on the eastern desert fringes in Reuben and facing Philistia in Dan. Other key territories were in the plains where Asher, Manasseh, and other Galilean tribes had originally failed to conquer the Canaanite cities (Jgs 1:27, 31). Thus, the Levites were assigned places where the special task of controlling strategic areas was necessary. Many of the towns were not taken during the initial conquest and only came under Israelite control in the reign of David.<\/p>\n<p>Though the Levites were not the exclusive residents of any one city (they shared them with other Israelites), they were posted there for specific duties. They tended to the work of the Lord and the service of the king (1 Chr 26:30-32). Collecting tithes (Nm 18:21; Dt 14:28), handling legal and judicial matters (1 Chr 26:29; 2 Chr 17:8; 19:8-10), military garrison duties (1 Chr 26:1-19), and managing the storehouses (v 22) were all Levitical responsibilities. Though they served by rotation in the capital (27:1), they also had similar duties the year round in their home districts (26:29-32). Their loyalty to the house of David caused them to lose their status in the northern kingdom, so most of them joined Judah when the kingdom was split (2 Chr 11:13-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge.<\/p>","summary_ro":"LEVITICAL CITIES Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34). Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for...","summary_en":"LEVITICAL CITIES Special areas set aside for the tribe of Levi in place of a regular territorial inheritance (Nm 18:20-24; 26:62; Dt 10:9; 18:1-2; Jos 18:7). The Levites were allotted 48 cities, including the six cities of refuge (Nm 35:6-7). Each town and a limited zone around it was for the Levites (vv 3-5); their property enjoyed a special status with regard to the laws of redemption (Lv 25:32-34). Two lists of the Levitical cities are given (Jos 21; 1 Chr 6:54-81). Thirteen towns were for...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27365,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nethaniah","title_en":"Nethaniah","content_ro":"<h3>NETHANIAH<\/h3>\n<li>1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18).<\/li>\n<li>2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12).<\/li>\n<li>3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8).<\/li>\n<li>4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Judah (Jer 36:14).<\/li>","content_en":"<h3>NETHANIAH<\/h3>\n<li>1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18).<\/li>\n<li>2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12).<\/li>\n<li>3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8).<\/li>\n<li>4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Judah (Jer 36:14).<\/li>","summary_ro":"NETHANIAH 1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18). 2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12). 3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8). 4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Juda...","summary_en":"NETHANIAH 1. Elishama’s son, father of Ishmael and a member of the royal family of Judah (2 Kgs 25:23-25; Jer 40:8-15; 41:1-18). 2. One of Asaph’s four sons and the leader of the fifth of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:2, 12). 3. One of the Levites sent by King Jehoshaphat of Judah to teach the law in the cities of Judah (2 Chr 17:8). 4. Shelemiah’s son and the father of Jehudi. Jehudi served in the court of King Jehoiakim of Juda...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34893,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shemaiah","title_en":"Shemaiah","content_ro":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","content_en":"<h3>SHEMAIAH<\/h3>\n<li> 1. Prophet during the reign of Rehoboam, king of Judah (930–913 <span>BC<\/span>). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost.<\/li>\n<li> 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22).<\/li>\n<li> 3. Simeonite, father of Shimri and an ancestor of Jehu (1 Chr 4:37).<\/li>\n<li> 4. Reubenite and a son of Joel (1 Chr 5:4).<\/li>\n<li> 5. Levite and the son of Hasshub, who returned to Jerusalem after the exile (1 Chr 9:14). He was made a leader in the work of the temple during the days of Nehemiah (Neh 11:15).<\/li>\n<li> 6. Son of Galal and the father of Obadiah, a Levite who returned to Jerusalem following the Babylonian captivity (1 Chr 9:16); called Shammua in Nehemiah 11:17.<\/li>\n<li> 7. Levite and the leader of his father’s house. Shemaiah was summoned by David to help carry the ark from Obed-edom’s house to Jerusalem (1 Chr 15:8-11).<\/li>\n<li> 8. Son of Nethanel and the Levitical scribe who recorded the 24 divisions of the priests during David’s reign in Israel (1000–961 <span>BC<\/span>; 1 Chr 24:6).<\/li>\n<li> 9. Oldest of Obed-edom’s eight sons and the father of sons who served as the gatekeepers of the south gate and storehouse of the sanctuary during David’s reign (1 Chr 26:4-7).<\/li>\n<li>10. One of the Levites sent by King Jehoshaphat of Judah (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:8-9).<\/li>\n<li>11. Son of Jeduthun and Uzziel’s brother, who was among the Levites chosen by King Hezekiah of Judah (715–686 <span>BC<\/span>) to cleanse the house of the Lord (2 Chr 29:14-15).<\/li>\n<li>12. One of the Levites assisting Kore with the distribution of the offerings among his fellow priests living in the priestly cities of Judah during the days of King Hezekiah (2 Chr 31:15).<\/li>\n<li>13. One of the Levitical leaders who generously gave animals to the Levites for the celebration of the Passover feast during King Josiah’s reign (640–609 <span>BC<\/span>; 2 Chr 35:9).<\/li>\n<li>14. Son of Adonikam, who returned with Ezra to Judah after the exile during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:13).<\/li>\n<li>15. One of the Jewish leaders whom Ezra sent to Iddo at Casiphia to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:16-17).<\/li>\n<li>16. Priest and one of Harim’s five sons who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:21).<\/li>\n<li>17. Son of another Harim who was encouraged by Ezra to divorce his foreign wife (Ezr 10:31).<\/li>\n<li>18. Son of Shecaniah and the keeper of the East Gate who repaired a section of the Jerusalem wall under Nehemiah’s direction (Neh 3:29).<\/li>\n<li>19. Son of Delaiah and a false prophet hired by Tobiah and Sanballat to frighten Nehemiah and hinder him from rebuilding the Jerusalem wall (Neh 6:10-13).<\/li>\n<li>20. One of the priests who set his seal on the covenant of Ezra (Neh 10:8).<\/li>\n<li>21. One of the leaders of the priests who returned with Zerubbabel and Jeshua to Judah after the exile (Neh 12:6).<\/li>\n<li>22. One of the princes of Judah who participated in the dedication of the Jerusalem wall during the postexilic period (Neh 12:34).<\/li>\n<li>23. Son of Mattaniah, grandfather of Zechariah, and a descendant of Asaph. Zechariah was one of the priests who played a trumpet at the dedication of the Jerusalem wall (Neh 12:35).<\/li>\n<li>24–25. Two priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:36, 42).<\/li>\n<li>26. Father of Uriah the prophet from Kiriath-jearim. Like Jeremiah, his contemporary, Uriah spoke words of doom against Jerusalem and Judah during the reign of King Jehoiakim of Judah (609–598 <span>BC<\/span>), who deplored Uriah’s message and eventually had him killed (Jer 26:20-21).<\/li>\n<li>27. Nehelamite and a Jew deported to Babylon by Nebuchadnezzar, from where he opposed Jeremiah. He sent letters to the priests in Jerusalem that criticized Jeremiah for predicting a long captivity for Judah. Jeremiah exposed Shemaiah as a false prophet and foretold that he and his descendants would not live to see the return to Palestine (Jer 29:24-32).<\/li>\n<li>28. Father of Delaiah, a prince of Judah during the reign of King Jehoiakim (Jer 36:12).<\/li>\n<li>29. A kinsman of Tobit (Tb 5:14); also spelled Shemeliah.<\/li>","summary_ro":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","summary_en":"SHEMAIAH 1. Prophet during the reign of Rehoboam, king of Judah (930–913 BC). He warned the king not to go to war against Jeroboam and the ten northern tribes of Israel (1 Kgs 12:22-24; 2 Chr 11:2-4). Five years later he spoke words of comfort to a repentant Rehoboam and people of Judah (2 Chr 12:5-7). Shemaiah chronicled the life of Rehoboam in a book that has since been lost. 2. Son of Shecaniah, the father of six sons and a descendant of David through Rehoboam’s line (1 Chr 3:22). 3. Simeo...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shemiramoth","title_en":"Shemiramoth","content_ro":"<h3>SHEMIRAMOTH<\/h3>\n<li>1. One of the Levites whom David commanded to play the harp when the ark of God was brought from the house of Obed-edom to Jerusalem (1 Chr 15:18-22), and who retained a permanent position under Asaph as one of the ministers of the ark (16:4-5).<\/li>\n<li>2. Levite commissioned by Jehoshaphat to teach the law “through all the cities of Judah” (2 Chr 17:8).<\/li>","content_en":"<h3>SHEMIRAMOTH<\/h3>\n<li>1. One of the Levites whom David commanded to play the harp when the ark of God was brought from the house of Obed-edom to Jerusalem (1 Chr 15:18-22), and who retained a permanent position under Asaph as one of the ministers of the ark (16:4-5).<\/li>\n<li>2. Levite commissioned by Jehoshaphat to teach the law “through all the cities of Judah” (2 Chr 17:8).<\/li>","summary_ro":"SHEMIRAMOTH 1. One of the Levites whom David commanded to play the harp when the ark of God was brought from the house of Obed-edom to Jerusalem (1 Chr 15:18-22), and who retained a permanent position under Asaph as one of the ministers of the ark (16:4-5). 2. Levite commissioned by Jehoshaphat to teach the law “through all the cities of Judah” (2 Chr 17:8).","summary_en":"SHEMIRAMOTH 1. One of the Levites whom David commanded to play the harp when the ark of God was brought from the house of Obed-edom to Jerusalem (1 Chr 15:18-22), and who retained a permanent position under Asaph as one of the ministers of the ark (16:4-5). 2. Levite commissioned by Jehoshaphat to teach the law “through all the cities of Judah” (2 Chr 17:8).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tob-Adonijah","title_en":"Tob-Adonijah","content_ro":"<h3>TOB-ADONIJAH<\/h3>\n<p>One of the Levites under Jehoshaphat who went out into the cities of Judah to teach the law (2 Chr 17:8).<\/p>","content_en":"<h3>TOB-ADONIJAH<\/h3>\n<p>One of the Levites under Jehoshaphat who went out into the cities of Judah to teach the law (2 Chr 17:8).<\/p>","summary_ro":"TOB-ADONIJAH One of the Levites under Jehoshaphat who went out into the cities of Judah to teach the law (2 Chr 17:8).","summary_en":"TOB-ADONIJAH One of the Levites under Jehoshaphat who went out into the cities of Judah to teach the law (2 Chr 17:8).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37490,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tobijah","title_en":"Tobijah","content_ro":"<h3>TOBIJAH<\/h3>\n<li>1. Levite sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:8).<\/li>\n<li>2. One of four men who returned from Babylon to Jerusalem with gold and silver used to make a crown for the high priest Joshua (<span>nlt<\/span> “Jeshua,” Zec 6:10, 14).<\/li>","content_en":"<h3>TOBIJAH<\/h3>\n<li>1. Levite sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:8).<\/li>\n<li>2. One of four men who returned from Babylon to Jerusalem with gold and silver used to make a crown for the high priest Joshua (<span>nlt<\/span> “Jeshua,” Zec 6:10, 14).<\/li>","summary_ro":"TOBIJAH 1. Levite sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:8). 2. One of four men who returned from Babylon to Jerusalem with gold and silver used to make a crown for the high priest Joshua (nlt “Jeshua,” Zec 6:10, 14).","summary_en":"TOBIJAH 1. Levite sent by King Jehoshaphat to teach the law in the cities of Judah (2 Chr 17:8). 2. One of four men who returned from Babylon to Jerusalem with gold and silver used to make a crown for the high priest Joshua (nlt “Jeshua,” Zec 6:10, 14).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38956,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zebadiah","title_en":"Zebadiah","content_ro":"<h3>ZEBADIAH<\/h3>\n<li>1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15).<\/li>\n<li>2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17).<\/li>\n<li>3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7).<\/li>\n<li>4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2).<\/li>\n<li>5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7).<\/li>\n<li>6. One of the Levites sent by Jehoshaphat into the cities of Judah to teach the law (2 Chr 17:8).<\/li>\n<li>7. Ishmael’s son and one of the leaders of the Levites whom Jehoshaphat appointed as governor of civil affairs for the house of Judah (2 Chr 19:11).<\/li>\n<li>8. Michael’s son from Shephatiah’s house, who returned with Ezra to Jerusalem following the exile (Ezr 8:8).<\/li>\n<li>9. One of the sons of Immer who renounced his foreign wife at Ezra’s command (Ezr 10:20).<\/li>","content_en":"<h3>ZEBADIAH<\/h3>\n<li>1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15).<\/li>\n<li>2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17).<\/li>\n<li>3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7).<\/li>\n<li>4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2).<\/li>\n<li>5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7).<\/li>\n<li>6. One of the Levites sent by Jehoshaphat into the cities of Judah to teach the law (2 Chr 17:8).<\/li>\n<li>7. Ishmael’s son and one of the leaders of the Levites whom Jehoshaphat appointed as governor of civil affairs for the house of Judah (2 Chr 19:11).<\/li>\n<li>8. Michael’s son from Shephatiah’s house, who returned with Ezra to Jerusalem following the exile (Ezr 8:8).<\/li>\n<li>9. One of the sons of Immer who renounced his foreign wife at Ezra’s command (Ezr 10:20).<\/li>","summary_ro":"ZEBADIAH 1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15). 2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17). 3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7). 4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2). 5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7). 6. One of the Levites sent by Jehoshaphat in...","summary_en":"ZEBADIAH 1. One of the sons of Beriah from Benjamin’s tribe (1 Chr 8:15). 2. One of the sons of Elpaal from Benjamin’s tribe (1 Chr 8:17). 3. One of the sons of Jeroham of Gedor, who came to David’s support at Ziklag (1 Chr 12:7). 4. Korahite Levite descended from Asaph, third of Meshelemiah’s seven sons and a temple gatekeeper (1 Chr 26:2). 5. Son of Asahel, Joab’s brother, who was the commander of the fourth division of David’s army (1 Chr 27:7). 6. One of the Levites sent by Jehoshaphat in...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":41158,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68784,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96410,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124036,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18812,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoshaphat (Person)","title_en":"Jehoshaphat (Person)","content_ro":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","content_en":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","summary_ro":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","summary_en":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47840,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:10","title_en":"Study Note: 2 Cronici 17:10","content_ro":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","content_en":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","summary_ro":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","summary_en":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75466,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:10","title_en":"Study Note: 2 Cronici 17:10","content_ro":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","content_en":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","summary_ro":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","summary_en":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:10","title_en":"Study Note: 2 Cronici 17:10","content_ro":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","content_en":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","summary_ro":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","summary_en":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130718,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:10","title_en":"Study Note: 2 Cronici 17:10","content_ro":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","content_en":"<p><strong>17:10-11<\/strong> The <em>fear of the<\/em> <span>Lord<\/span> among the <em>surrounding kingdoms<\/em> resulted in <em>tribute<\/em> to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The <em>Arabs<\/em> were probably the desert tribes living south of Judah in territory next to the Philistines.<\/p>","summary_ro":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","summary_en":"17:10-11 The fear of the Lord among the surrounding kingdoms resulted in tribute to Jehoshaphat, an action that was intended to buy peace. Peace is one indicator of divine favor (cp. 14:2-6). • The Arabs were probably the desert tribes living south of Judah in territory next to the Philistines.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":41141,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68767,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96393,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124019,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arabs Arabia","title_en":"Arabs Arabia","content_ro":"<h3>ARABIA, ARABS<\/h3>\n<p>Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States.<\/p>\n<p>Classical geographers such as Strabo followed the example set by the geographer Ptolemy in dividing Arabia into three divisions: <em>Arabia Petraea<\/em> (Rocky Arabia) in the northwest, which included Sinai, Edom, Moab, and Transjordan; <em>Arabia Deserta,<\/em> which included the Syrian Desert; and <em>Arabia Felix<\/em> (Happy Arabia), which included the southern section of the Arabian peninsula.<\/p>\n<p>When “Arabia” is used as a geographical term in the Bible, it sometimes includes both northern and southern sections. For example, 2 Chronicles 9:14 says that the kings of Arabia brought gold to Solomon as tribute. At other times the name Arabia refers only to the northwestern <em>Arabia Petraea.<\/em> For example, Paul said that after his conversion he went away to the deserts of Arabia (Gal 1:17) and referred to Mt Sinai (4:25), which is in that northwestern area. Many places named in the Bible as being in Arabia are more specifically in <em>Arabia Petraea.<\/em> Such sites include Buz, Dedan, Dumah, Ephah, the Hazor of Jeremiah 49:28-33, Massa, Mesha, and Midian. Hazarmaveth, Ophir, Sabtah, Sephar, Sheba, and Uzal are in the south. Havilah and Parvaim are perhaps in the northeast, and authorities debate the location of Seba. The land of Uz, mentioned in the book of Job, is considered by many scholars to be located in the area between Edom and northern Arabia.<\/p>\n<p>Arabia is thought by many to be one of the hottest countries. In some sections that conception is correct. The peninsula lies between seas on the east and west, but those bodies of water are too small to break the climatic continuity of the dry African-Asian continental masses. There are, however, some regions that enjoy temperate and semitropical climate. In the south much of the land is sufficiently elevated to avoid the intensity of tropical heat. The lowlands along the coast have a semitropical environment. Fogs and dews are common in the humid regions, but over inner Arabia the sun shines the year round, obscured only by an occasional sandstorm or an even rarer rain shower.<\/p>\n<p>Arabia has long been desired for natural resources. Pharaohs of the first dynasty operated turquoise mines in Sinai, and the gold of Ophir and the frankincense and myrrh of South Arabia were world renowned. The queen of Sheba brought such precious spices to Solomon (1 Kgs 10:2, 10), and trade between Israel and Arabia flourished. Solomon had a seaport at Ezion-geber on the Red Sea for his opulent commerce with Ophir (1 Kgs 9:26-28). King Jehoshaphat of Judah, who also received tribute from Arabs (2 Chr 17:11), tried to revive trade with Ophir but failed (1 Kgs 22:48).<\/p>\n<p>Tribes associated with Arabia played a significant role in biblical history. The Ishmaelites or Midianites who took Joseph to Egypt (Gn 37:25-36) were Arabians. So were the Amalekites who waged war with Moses in the wilderness of <em>Arabia Petraea<\/em> (Ex 17:8-16). Moses’ father-in-law, Jethro, was a Midianite (Ex 18:1). King Uzziah of Judah fought against Arabs (2 Chr 26:7); the Meunites mentioned in the same verse were probably also from Arabia. Geshem the Arab, known also from secular inscriptions, resisted the rebuilding of the Jerusalem wall (Neh 2:19; 6:1, 6).<\/p>\n<p>Kedar was an important North Arab tribe condemned in Isaiah’s message about Arabia (Is 21:13-17). Jeremiah also spoke against it, prophesying its destruction by Nebuchadnezzar, who conquered it (Jer 49:28-33). Close allies of the tribe of Kedar were the Nabatean Arabs (Is 60:7), who figure prominently in later history. They captured Petra, fulfilling the prophecy of Obadiah about Edom. References to Arabia and the Arabs in the Apocrypha and NT concern mostly the Nabatean Arabs (1 Macc 11:16; Gal 1:17).<\/p>\n<p>In southern Arabia four kingdoms developed: the Sabean, Minean, Qataban, and Hadramaut. Around 115 <span>BC<\/span> the Himyarite kingdom gained control of southern Arabia, keeping it until about <span>AD<\/span> 300. Three centuries later the Arabian peninsula witnessed the birth of Islam.<\/p>","content_en":"<h3>ARABIA, ARABS<\/h3>\n<p>Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States.<\/p>\n<p>Classical geographers such as Strabo followed the example set by the geographer Ptolemy in dividing Arabia into three divisions: <em>Arabia Petraea<\/em> (Rocky Arabia) in the northwest, which included Sinai, Edom, Moab, and Transjordan; <em>Arabia Deserta,<\/em> which included the Syrian Desert; and <em>Arabia Felix<\/em> (Happy Arabia), which included the southern section of the Arabian peninsula.<\/p>\n<p>When “Arabia” is used as a geographical term in the Bible, it sometimes includes both northern and southern sections. For example, 2 Chronicles 9:14 says that the kings of Arabia brought gold to Solomon as tribute. At other times the name Arabia refers only to the northwestern <em>Arabia Petraea.<\/em> For example, Paul said that after his conversion he went away to the deserts of Arabia (Gal 1:17) and referred to Mt Sinai (4:25), which is in that northwestern area. Many places named in the Bible as being in Arabia are more specifically in <em>Arabia Petraea.<\/em> Such sites include Buz, Dedan, Dumah, Ephah, the Hazor of Jeremiah 49:28-33, Massa, Mesha, and Midian. Hazarmaveth, Ophir, Sabtah, Sephar, Sheba, and Uzal are in the south. Havilah and Parvaim are perhaps in the northeast, and authorities debate the location of Seba. The land of Uz, mentioned in the book of Job, is considered by many scholars to be located in the area between Edom and northern Arabia.<\/p>\n<p>Arabia is thought by many to be one of the hottest countries. In some sections that conception is correct. The peninsula lies between seas on the east and west, but those bodies of water are too small to break the climatic continuity of the dry African-Asian continental masses. There are, however, some regions that enjoy temperate and semitropical climate. In the south much of the land is sufficiently elevated to avoid the intensity of tropical heat. The lowlands along the coast have a semitropical environment. Fogs and dews are common in the humid regions, but over inner Arabia the sun shines the year round, obscured only by an occasional sandstorm or an even rarer rain shower.<\/p>\n<p>Arabia has long been desired for natural resources. Pharaohs of the first dynasty operated turquoise mines in Sinai, and the gold of Ophir and the frankincense and myrrh of South Arabia were world renowned. The queen of Sheba brought such precious spices to Solomon (1 Kgs 10:2, 10), and trade between Israel and Arabia flourished. Solomon had a seaport at Ezion-geber on the Red Sea for his opulent commerce with Ophir (1 Kgs 9:26-28). King Jehoshaphat of Judah, who also received tribute from Arabs (2 Chr 17:11), tried to revive trade with Ophir but failed (1 Kgs 22:48).<\/p>\n<p>Tribes associated with Arabia played a significant role in biblical history. The Ishmaelites or Midianites who took Joseph to Egypt (Gn 37:25-36) were Arabians. So were the Amalekites who waged war with Moses in the wilderness of <em>Arabia Petraea<\/em> (Ex 17:8-16). Moses’ father-in-law, Jethro, was a Midianite (Ex 18:1). King Uzziah of Judah fought against Arabs (2 Chr 26:7); the Meunites mentioned in the same verse were probably also from Arabia. Geshem the Arab, known also from secular inscriptions, resisted the rebuilding of the Jerusalem wall (Neh 2:19; 6:1, 6).<\/p>\n<p>Kedar was an important North Arab tribe condemned in Isaiah’s message about Arabia (Is 21:13-17). Jeremiah also spoke against it, prophesying its destruction by Nebuchadnezzar, who conquered it (Jer 49:28-33). Close allies of the tribe of Kedar were the Nabatean Arabs (Is 60:7), who figure prominently in later history. They captured Petra, fulfilling the prophecy of Obadiah about Edom. References to Arabia and the Arabs in the Apocrypha and NT concern mostly the Nabatean Arabs (1 Macc 11:16; Gal 1:17).<\/p>\n<p>In southern Arabia four kingdoms developed: the Sabean, Minean, Qataban, and Hadramaut. Around 115 <span>BC<\/span> the Himyarite kingdom gained control of southern Arabia, keeping it until about <span>AD<\/span> 300. Three centuries later the Arabian peninsula witnessed the birth of Islam.<\/p>","summary_ro":"ARABIA, ARABS Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States. Classical geographe...","summary_en":"ARABIA, ARABS Peninsula in southwestern Asia, surrounded by sea on three sides and by the Fertile Crescent on the fourth. Politically, the Arabian peninsula is bounded on the north by the modern Hashemite kingdom of Jordan and by Iraq and on the south by the Indian Ocean. The Persian Gulf forms its eastern boundary and the Red Sea its western boundary. Its area is just over a million square miles (1,609,000 square kilometers), about one-third the area of the United States. Classical geographe...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taxation Tax","title_en":"Taxation Tax","content_ro":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","content_en":"<h3>TAX, TAXATION<\/h3>\n<p>Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the <span>kjv<\/span> in Genesis 49:15 (<span>nlt<\/span> “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. For the Hebrews the temple tribute was originally a voluntary offering to the Lord (Dt 16:10) but later became a prescribed tax (Mt 17:24).<\/p>\n<p>Even in 2500 <span>BC<\/span> in the city of Lagash, taxes were imposed on most facets of life, from the means of earning a livelihood, to marriage, divorce, and death. Like many ancient peoples, the Sumerians believed that the land belonged to the god and his representative the king, and that therefore a rent or levy was payable to the owner.<\/p>\n<p>In Egypt, Joseph exacted a burdensome 20-percent tax in grain during the seven years of plenty, which alleviated the food shortages during the subsequent seven years of famine (Gn 41:25–42:5). The tax on the crops was facilitated because in Egypt the ownership of the land was vested in the ruler.<\/p>\n<p>Warrior kings, such as David, were able to maintain a healthy treasury without taxing their own people. The Canaanites and neighboring conquered peoples contributed great wealth to the treasury (2 Sm 8:6-14; 1 Chr 27:25-31), one list of which included silver, gold, bronze, 1,700 horsemen, and 20,000 foot soldiers. Forced labor was often required by David and his successors of aliens who remained within the boundaries of the Israelite kingdom (Jos 16:10; 17:13; Jgs 1:28).<\/p>\n<p>Israel was probably first taxed during Solomon’s reign. In this more stable period, income came from tribute but not from booty. To maintain the grandeur of the court and the extensive building program, Solomon divided Israel into 12 areas, each under an officer, each of whom provided food and support for the king and his household for one month per year (1 Kgs 4:7). Solomon also derived considerable income from levying custom duties on trading caravans that passed regularly through his kingdom. In addition to all of this, both foreigners and native Israelites were subject to forced labor for major building projects, especially for the temple (1 Kgs 5:13; 9:20-21; 2 Chr 8:7-8). Handles from ten-gallon (37.9-liter) jars have been excavated, bearing a Hebrew stamp “to the king,” indicating that they formed part of a levy (2 Chr 2:10).<\/p>\n<p>Jehoshaphat was equally successful in taxing the people at home (2 Chr 17:5) and maintaining the tribute from abroad, including silver and gold from the Philistines and 7,700 rams and 7,700 he-goats from the Arabs (2 Chr 17:11-12). As the power of the surrounding empires increased, Judah found itself forced to pay tribute. Sennacherib, king of Assyria, required 300 talents of silver and 30 talents of gold, which necessitated the removal of the gold from the temple doors (2 Kgs 18:14-16). Approximately a century later, Pharaoh Neco required 100 talents of silver and a talent of gold from Judah (23:33), and shortly thereafter Nebuchadnezzar removed all the treasure from the temple and the royal palace, together with 10,000 captives, all the craftsmen, and 1,000 smiths, leaving few in Jerusalem except the poor (24:13-16).<\/p>\n<p>A definite, regular, organized tax system was instituted by the Persians, whose satraps, ruling each province, were required to make payment of fixed sums into the royal treasury (Est 10:1). Tax exemption was introduced by Artaxerxes I, who stated that levies should not be collected from priests, Levites, or any others occupied in any way with the service of the temple (Ezr 7:24). An additional tax was required for the maintenance of the governor’s household; it consisted of food, wine, and 40 shekels of silver (Neh 5:14-15). As governor, Nehemiah did not claim this allowance of food because he considered the taxes already burdensome, causing the mortgaging of fields, vineyards, and houses “for the king’s tax.” Simultaneously, a levy was imposed upon the Jews for the rebuilding of the walls of Jerusalem (4:6). Darius was politically astute enough to encourage the rebuilding of the temple and to allow the Jews to use some of the royal tax money for this purpose (Ezr 6:7-10).<\/p>\n<p>Under the Seleucids, the Ptolemies, and subsequently the Romans, there was a change in the collection of taxes, whereby the office of tax collector was sold to the highest bidder, who in turn extracted the maximum payment from the people and built up his own wealth from the surplus generated. At times, the Jews were paying tithes for the maintenance of the temple, in addition to taxes of as much as one-third of the grain and half of the fruit grown. Excise, sales, and poll taxes were also collected.<\/p>\n<p>After the extortionate level of tax imposed by Pompey, Julius Caesar reduced the amount paid by the Jews and exempted them from all payment in the sabbatical year. The provinces were considered booty by the Romans and were plundered physically by the army and financially by the tax collectors. In imperial times there was greater regulation of the tax system. An income tax was imposed on produce from the field and from artisans and tradesmen, as well as a poll tax, port duties, sales taxes, an auction tax, and an estate duty.<\/p>\n<p>In addition to the taxes paid to foreign powers, all Jews worldwide who were 20 years of age and older (Ex 30:11-16) were assessed a half-shekel per person annually as a tax to support the temple in Jerusalem (Mt 17:24), a tax that continued to be levied even after the destruction of the temple in <span>AD<\/span> 70. Jesus was questioned on the validity of this tax (v 25) as well as the lawfulness of payment of taxes to Rome (Mt 22:17; Mk 12:14-15; Lk 20:22). Despite Jesus’ famous reply—“render to Caesar that which is Caesar’s and to God that which is God’s” (Mt 22:21; Mk 12:17; Lk 20:25)—he was still accused before Pilate of forbidding the Jews to give taxes to Caesar (Lk 23:2). The early church also reinforced the legality of taxation as a legitimate responsibility required of all people (Rom 13:5-7).<\/p>\n<p><em>See also<\/em> Money; Banker, Banking; Tax Collector.<\/p>","summary_ro":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","summary_en":"TAX, TAXATION Amount of money or goods that was extracted by the powerful nations from those whom they subjected. It commonly consisted of gold, silver, animals, produce, or forced labor. Taxes were also levied on the people both by their ruler and by the priesthood to pay for the maintenance of the temple. The term “tribute” is first used in the kjv in Genesis 49:15 (nlt “forced labor”). In Numbers 31:28 the spoils of battle were divided up to include a tribute or levy for the priesthood. Fo...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":47841,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:12","title_en":"Study Note: 2 Cronici 17:12","content_ro":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","content_en":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","summary_ro":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","summary_en":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75467,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:12","title_en":"Study Note: 2 Cronici 17:12","content_ro":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","content_en":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","summary_ro":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","summary_en":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:12","title_en":"Study Note: 2 Cronici 17:12","content_ro":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","content_en":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","summary_ro":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","summary_en":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130719,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 17:12","title_en":"Study Note: 2 Cronici 17:12","content_ro":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","content_en":"<p><strong>17:12-19<\/strong> Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (<span class=\"hebrew\" lang=\"he\">’elep<\/span>) should instead be translated as “squad” or “platoon,” a much smaller military unit. The totals might also include reserve divisions that served on rotation (see 1 Chr 27:1-15). The number of troops credited to Jehoshaphat is approximately triple those of Abijah (2 Chr 13:3), Asa (14:8), Amaziah (25:5), and Uzziah (26:11-15). It is comparable to the number of warriors at the time of David’s census (1 Chr 21:5), when soldiers from the northern tribes were counted. A large army was an indication of God’s blessing.<\/p>","summary_ro":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","summary_en":"17:12-19 Jehoshaphat’s international status, building enterprises, and army characterized his great rule. Archaeological excavations have revealed a line of highway forts in the Jordan Valley near the Dead Sea dating to his time. • The number of troops in his army—totaling more than a million in Jerusalem—seems unreasonably high. Because the leaders were based on tribal divisions (17:14), it is possible that the term translated as “thousand” (’elep) should instead be translated as “squad” or ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":606,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adnah","title_en":"Adnah","content_ro":"<h3>ADNAH<\/h3>\n<li>1. Captain from Manasseh’s tribe who left Saul to join David’s army at Ziklag (1 Chr 12:20).<\/li>\n<li>2. General under King Jehoshaphat of Judah (2 Chr 17:14).<\/li>","content_en":"<h3>ADNAH<\/h3>\n<li>1. Captain from Manasseh’s tribe who left Saul to join David’s army at Ziklag (1 Chr 12:20).<\/li>\n<li>2. General under King Jehoshaphat of Judah (2 Chr 17:14).<\/li>","summary_ro":"ADNAH 1. Captain from Manasseh’s tribe who left Saul to join David’s army at Ziklag (1 Chr 12:20). 2. General under King Jehoshaphat of Judah (2 Chr 17:14).","summary_en":"ADNAH 1. Captain from Manasseh’s tribe who left Saul to join David’s army at Ziklag (1 Chr 12:20). 2. General under King Jehoshaphat of Judah (2 Chr 17:14).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoshaphat (Person)","title_en":"Jehoshaphat (Person)","content_ro":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","content_en":"<h3>JEHOSHAPHAT (P<span>erson<\/span>)<\/h3>\n<li>1. The fourth king of Judah (872–848 <span>BC<\/span>), son and successor of Asa (910–869 <span>BC<\/span>).<\/li>\n<p>Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 <span>BC<\/span>), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 <span>BC<\/span>), son of Ahab, and his brother Jehoram (852–841 <span>BC<\/span>), who succeeded Ahaziah when he died childless (2 Kgs 1:17).<\/p>\n<p>Jehoshaphat is held in high esteem by the Chronicler, along with Hezekiah and Josiah. His successful rule was due to his religious policy. He continued the religious reformation initiated by his father; therefore, the Lord firmly established the kingdom under his control. Everyone in Judah brought tribute to Jehoshaphat, so that he had great riches and honor (2 Chr 17:1-5). The Chronicler praised Jehoshaphat’s courageous heart, evidenced in his removing the high places and the Asherim from Judah (v 6). Jehoshaphat is also reported to have closed all the temples of prostitution (1 Kgs 22:46).<\/p>\n<p>The biblical record informs us that Jehoshaphat reversed his father’s foreign policy. During his reign, Asa warred against Baasha of Israel (908–886 <span>BC<\/span>), who exterminated the house of Jeroboam I (930–909 <span>BC<\/span>) and usurped the throne for himself, keeping it for nearly a quarter of a century. The two kingdoms engaged in warfare over the boundaries between the kingdoms. Jehoshaphat, however, discontinued this war and made peace with the king of Israel (1 Kgs 22:2). To confirm this state of peace, he made an alliance with Ahab and married his son and successor, Jehoram, to Ahab’s daughter Athaliah (2 Kgs 8:18; 2 Chr 18:1-2). In accordance with this alliance Jehoshaphat fought on the side of Ahab in his battle against Aram, which took place at Ramoth-gilead (1 Kgs 22; 2 Chr 18). He also was an ally of Jehoram, the younger son of Ahab, against Mesha the king of Moab (2 Kgs 3:4-27).<\/p>\n<p>In his domestic reforms Jehoshaphat sent Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach the law in the cities of Judah (2 Chr 17:7-9). He is also reported to have organized the use of tribute paid to Judah. The surrounding nations, observing the strength of Jehoshaphat and recognizing the presence of the Lord with him, not only refrained from attacking Judah but even brought tribute to him. He used this tribute to fortify the cities of Judah (vv 10-13). Jehoshaphat also reorganized the army and made arrangements for the defense of the kingdom. He had a standing army in the capital as well as garrisons in the fortified cities. It is evident that the organization centered about the tribal association of Judah and Benjamin (vv 14-19).<\/p>\n<p>A prophet by the name of Jehu rebuked Jehoshaphat for his alliances with Ahab (2 Chr 19:1-3). Evidently, Jehoshaphat took this rebuke to heart and ruled Judah wisely. He swept most of the Asherim from the land and determined in his mind to seek God. He is reported to have gone regularly among the people from Beersheba to Mt Ephraim to convert them to the Lord. He appointed judges in each of the fortified cities of Judah and admonished them to judge as the Lord’s representatives. He also appointed Levites, priests, and family heads to handle cases pertaining to the worship of the Lord and to make decisions in disputes arising among citizens (vv 4-11).<\/p>\n<p>In addition to the fortified cities in Judah, Jehoshaphat placed military forces in the cities of Ephraim that his father, Asa, had taken (2 Chr 17:1-2). Though his alliances with Phoenicia and Israel were not approved by the prophets and proved dangerous in the long run, they still brought relative peace and temporary prosperity to his realm. He was held in high esteem by the neighboring Philistines and the Arabs (vv 10-13), and it is also evident that Edom submitted to him. He won victory over the Moabites, Ammonites, and Meunites at En-gedi (20:1-30). Wishing to emulate Solomon, he constructed ships at Ezion-geber to go to Tarshish, but this did not prove a successful venture (vv 35-37).<\/p>\n<p>Jehoshaphat died when he was about 60 years of age and was buried with his fathers in the city of David. His son Jehoram became king in his place (2 Chr 21:1). His name is listed in Matthew’s genealogy of Jesus Christ (Mt 1:8).<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>\n<li>2. Son of Ahilud who held the position of “recorder” (the Hebrew word may imply an official historian or a spokesman for the king) in the days of David and Solomon (2 Sm 8:16; 20:24; 1 Kgs 4:3; 1 Chr 18:15).<\/li>\n<li>3. Son of Paruah and one of Solomon’s 12 administrative officials who requisitioned food from the people for the king’s household. Each of them arranged provisions for one month of the year. Jehoshaphat was the officer assigned for the tribe of Issachar (1 Kgs 4:7, 17).<\/li>\n<li>4. Son of Nimshi and the father of Jehu, who exterminated the dynasty of Omri and became king of Samaria around 842–815 <span>BC<\/span> (2 Kgs 9:2, 14).<\/li>\n<li>5. KJV spelling of Joshaphat in 1 Chronicles 15:24, a priest during David’s reign. <em>See<\/em> #2 (above).<\/li>","summary_ro":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","summary_en":"JEHOSHAPHAT (Person) 1. The fourth king of Judah (872–848 BC), son and successor of Asa (910–869 BC). Jehoshaphat was 35 years of age when he began his reign; he ruled 25 years, during which time he maintained the stability of the Davidic dynasty (1 Kgs 22:41-42). He was contemporary with King Ahab of Israel (874–853 BC), since his first year on the throne corresponds with the fourth year of the reign of Ahab (v 41). He was also contemporary with Ahaziah (853– 852 BC), son of Ahab, and his br...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":18709,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehohanan","title_en":"Jehohanan","content_ro":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>JEHOHANAN<\/h3>\n<li>1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3).<\/li>\n<li>2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15).<\/li>\n<li>3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1).<\/li>\n<li>4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the high priest (Neh 12:22-23, <span>nlt<\/span>), and Jonathan (a textual variant), Joiada’s son, in Nehemiah 12:11.<\/li>\n<li>5. One of Bebai’s four sons, who was exhorted by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li>6. Son of the Ammonite official Tobiah and a contemporary of Nehemiah. He married a Jewish woman whose father, Meshullam, had helped repair the Jerusalem wall (Neh 6:18; <span>kjv<\/span> “Johanan”).<\/li>\n<li>7. Priest and family leader in postexilic Jerusalem during the time Joiakim was high priest (Neh 12:13).<\/li>\n<li>8. One of the priests who participated as a singer in the dedication of the rebuilt Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","summary_en":"JEHOHANAN 1. Korahite Levite who was a gatekeeper of the sanctuary during David’s reign (1 Chr 26:3). 2. Commander of thousands in King Jehoshaphat’s army (2 Chr 17:15). 3. Father of Ishmael, commander of a unit of soldiers who helped the priest Jehoiada overthrow the wicked queen Athaliah of Judah (2 Chr 23:1). 4. Eliashib’s descendant who owned a chamber into which Ezra retired to pray, fast, and mourn for his people (Ezr 10:6). He is possibly the same as Johanan, a grandson of Eliashib the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":1253,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amasiah","title_en":"Amasiah","content_ro":"<h3>AMASIAH<\/h3>\n<p>Military leader in the time of Jehoshaphat, in charge of 200,000 men. Amasiah was Zichri’s son and a man of unusual piety (2 Chr 17:16).<\/p>","content_en":"<h3>AMASIAH<\/h3>\n<p>Military leader in the time of Jehoshaphat, in charge of 200,000 men. Amasiah was Zichri’s son and a man of unusual piety (2 Chr 17:16).<\/p>","summary_ro":"AMASIAH Military leader in the time of Jehoshaphat, in charge of 200,000 men. Amasiah was Zichri’s son and a man of unusual piety (2 Chr 17:16).","summary_en":"AMASIAH Military leader in the time of Jehoshaphat, in charge of 200,000 men. Amasiah was Zichri’s son and a man of unusual piety (2 Chr 17:16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39312,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zichri*, Zicri","title_en":"Zichri*, Zicri","content_ro":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","content_en":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","summary_ro":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","summary_en":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":2589,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Archery Archer","title_en":"Archery Archer","content_ro":"<h3>ARCHER, ARCHERY<\/h3>\n<p>The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of these bows could fire arrows from 300 to 400 yards (274 to 366 meters). The archer needed to be a strong person to string and operate it.<\/p>\n<p>While the archer used the bow for hunting, it was particularly useful in war. Saul and Jonathan fought with sword and bow (1 Sm 18:4), and David’s army contained skilled bowmen (1 Chr 12:2). The kings of Israel equipped their troops with bows (2 Chr 17:17). Israel’s enemies, the Egyptians, Syrians, Assyrians, Babylonians, Persians, Greeks, and Romans, all had strong contingents of archers, with excellent pictures still available on some of their bas-reliefs.<\/p>\n<p>Job used the metaphor of God’s archers round about him when describing his many bodily ailments (Jb 16:13). At times the archer’s bow represents violence (Pss 11:2; 57:4) or divine judgment (Pss 7:13; 38:2; 64:7).<\/p>\n<p><em>See also<\/em> Armor and Weapons.<\/p>","content_en":"<h3>ARCHER, ARCHERY<\/h3>\n<p>The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of these bows could fire arrows from 300 to 400 yards (274 to 366 meters). The archer needed to be a strong person to string and operate it.<\/p>\n<p>While the archer used the bow for hunting, it was particularly useful in war. Saul and Jonathan fought with sword and bow (1 Sm 18:4), and David’s army contained skilled bowmen (1 Chr 12:2). The kings of Israel equipped their troops with bows (2 Chr 17:17). Israel’s enemies, the Egyptians, Syrians, Assyrians, Babylonians, Persians, Greeks, and Romans, all had strong contingents of archers, with excellent pictures still available on some of their bas-reliefs.<\/p>\n<p>Job used the metaphor of God’s archers round about him when describing his many bodily ailments (Jb 16:13). At times the archer’s bow represents violence (Pss 11:2; 57:4) or divine judgment (Pss 7:13; 38:2; 64:7).<\/p>\n<p><em>See also<\/em> Armor and Weapons.<\/p>","summary_ro":"ARCHER, ARCHERY The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of th...","summary_en":"ARCHER, ARCHERY The archer used bow and arrows in peace and war. Nomads (Gn 21:20), hunters (Gn 27:3; Is 7:24), raiders (Gn 48:22; Jos 24:12), and warriors (Ez 39:9; Hos 1:7) used this weapon throughout the biblical period. The efficiency of the bow and the making of arrows improved tremendously over the centuries. The finest bow was the “composite bow,” made from strips and bands of sinew glued to the parts furthermost from the core with animal horn glued to the inner surface. The best of th...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10502,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliada","title_en":"Eliada","content_ro":"<h3>ELIADA<\/h3>\n<li>1. One of King David’s sons, born in Jerusalem (2 Sm 5:16; 1 Chr 3:8). He is also called Beeliada in 1 Chronicles 14:7.<\/li>\n<li>2. Father of Rezon, the king of Damascus and an adversary of Solomon (1 Kgs 11:23).<\/li>\n<li>3. General under King Jehoshaphat. Eliada and the 200,000 warriors he commanded were from Benjamin’s tribe (2 Chr 17:17).<\/li>","content_en":"<h3>ELIADA<\/h3>\n<li>1. One of King David’s sons, born in Jerusalem (2 Sm 5:16; 1 Chr 3:8). He is also called Beeliada in 1 Chronicles 14:7.<\/li>\n<li>2. Father of Rezon, the king of Damascus and an adversary of Solomon (1 Kgs 11:23).<\/li>\n<li>3. General under King Jehoshaphat. Eliada and the 200,000 warriors he commanded were from Benjamin’s tribe (2 Chr 17:17).<\/li>","summary_ro":"ELIADA 1. One of King David’s sons, born in Jerusalem (2 Sm 5:16; 1 Chr 3:8). He is also called Beeliada in 1 Chronicles 14:7. 2. Father of Rezon, the king of Damascus and an adversary of Solomon (1 Kgs 11:23). 3. General under King Jehoshaphat. Eliada and the 200,000 warriors he commanded were from Benjamin’s tribe (2 Chr 17:17).","summary_en":"ELIADA 1. One of King David’s sons, born in Jerusalem (2 Sm 5:16; 1 Chr 3:8). He is also called Beeliada in 1 Chronicles 14:7. 2. Father of Rezon, the king of Damascus and an adversary of Solomon (1 Kgs 11:23). 3. General under King Jehoshaphat. Eliada and the 200,000 warriors he commanded were from Benjamin’s tribe (2 Chr 17:17).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":18839,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehozabad","title_en":"Jehozabad","content_ro":"<h3>JEHOZABAD<\/h3>\n<li>1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3).<\/li>\n<li>2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4).<\/li>\n<li>3. Benjamite military commander who served under King Jehoshaphat of Judah and commanded 180,000 men in his army (2 Chr 17:18).<\/li>","content_en":"<h3>JEHOZABAD<\/h3>\n<li>1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3).<\/li>\n<li>2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4).<\/li>\n<li>3. Benjamite military commander who served under King Jehoshaphat of Judah and commanded 180,000 men in his army (2 Chr 17:18).<\/li>","summary_ro":"JEHOZABAD 1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3). 2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4). 3. Benjamite military commander who served under ...","summary_en":"JEHOZABAD 1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3). 2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4). 3. Benjamite military commander who served under ...","source":"Articles\/J.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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