2 Cronici 22
1 Locuitorii Ierusalimului au pus împărat în locul lui, pe Ahazia, fiul lui cel mai tânăr; căci oastea venită în tabără cu Arabii omorâse pe toţi cei mai mari în vârstă. Astfel a început să domnească Ahazia, fiul lui Ioram, împăratul lui Iuda.
2 Ahazia avea patruzeci şi doi de ani, când a ajuns împărat, şi a domnit un an la Ierusalim. Mamă-sa se chema Atalia, fata lui Omri.
3 El a umblat în căile casei lui Ahab, căci mamă-sa îi dădea sfaturi nelegiuite.
4 A făcut ce este rău înaintea Domnului, ca şi casa lui Ahab, căci după moartea tatălui său ei îi erau sfetnici, spre perzarea lui.
5 Târât de sfatul lor, s-a dus cu Ioram, fiul lui Ahab, împăratul lui Israel, la război împotriva lui Hazael, împăratul Siriei, la Ramot în Galaad. Sirienii au rănit pe Ioram.
6 Ioram s-a întors să se vindece la Izreel de rănile, pe cari i le făcuseră Sirienii la Rama, când se bătea împotriva lui Hazael, împăratul Siriei. Azaria, fiul lui Ioram, împăratul lui Iuda, s-a pogorât să vadă pe Ioram, fiul lui Ahal, la Izreel, pentrucă era bolnav.
7 Prin voia lui Dumnezeu, şi spre perzarea lui a venit Ahazia la Ioram. Când a ajuns, a ieşit cu Ioram să se ducă înaintea lui Iehu, fiul lui Nimşi, pe care-l unsese Domnul, ca să peardă casa lui Ahab.
8 Şi pe când se răzbuna Iehu împotriva casei lui Ahab, a dat peste capii lui Iuda şi peste fiii fraţilor lui Ahazia, cari erau în slujba lui Ahazia, şi i-a omorât.
9 A căutat pe Ahazia, şi l-au prins în Samaria, unde se ascunsese. L-au adus la Iehu, şi l-au omorât. Apoi l-au îngropat, căci ziceau: ,,Este fiul lui Iosafat, care căuta pe Domnul din toată inima lui.`` Şi n-a mai rămas nimeni din casa lui Ahazia care să fi fost în stare să domnească.
10 Atalia, mama lui Ahazia, văzând că fiul ei a murit, s-a sculat şi a omorât tot neamul împărătesc al casei lui Iuda.
11 Dar Ioşabeat, fata împăratului, a luat pe Ioas, fiul lui Ahazia, l-a ridicat din mijlocul fiilor împăratului, când au fost omorîţi: şi l-a pus cu doica lui în odaia paturilor. Astfel l-a ascuns Ioşabeat, fata împăratului Ioram, nevasta preotului Iehoiada, şi sora lui Ahazia, de privirile Ataliei, care nu l-a omorât.
12 A stat şase ani ascuns cu ei în Casa lui Dumnezeu. Şi în ţară domnea Atalia.
{"verseMap":{"1":[{"id":3145,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Athaliah","title_en":"Athaliah","content_ro":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","content_en":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","summary_ro":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","summary_en":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18687,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoahaz","title_en":"Jehoahaz","content_ro":"<h3>JEHOAHAZ<\/h3>\n<li> 1. Twelfth king of Israel, succeeding his father, Jehu, and ruling from 814 <span>BC<\/span> to 798 <span>BC<\/span>. Because he was an evil king, God punished Israel by subjecting them to the Aramean kings Hazael and his son Ben-hadad. The military force in Israel was reduced to 50 cavalrymen, 10 chariots, and 10,000 infantrymen. The oppression became so severe that Jehoahaz prayed to God, who listened to him and delivered Israel from the Arameans, but not until the reign of Joash (Jehoash) (2 Kgs 13:2-7, 25). During Jehoahaz’s reign, relations between Judah and Israel seem to have been fairly good, since Jehoahaz (14:1, “Joahaz”) named his son Joash after his contemporary, Joash king of Judah (2 Kgs 13:1, 9; 14:1).<\/li>\n<li> 2. Seventeenth king of Judah, ruling three months in 609 <span>BC<\/span>. The people chose him to succeed his father, Josiah, who was killed in the battle of Megiddo. His mother’s name was Hamutal. Jehoahaz was 23 years old at his coronation. He is also called Shallum (1 Chr 3:15), and Jehoahaz may well be a throne name. He is characterized as an evil king before God. His rule ended when Pharaoh Neco imprisoned him at Riblah in Hamath. Later he was taken to Egypt, where he died (2 Kgs 23:30-34). Jeremiah prophesied that Jehoahaz would never return to Israel but would die in the land of his captivity (Jer 22:11-12).<\/li>\n<li>3. Another form of the name of Ahaziah, the sixth king of Judah, who ruled in 841 <span>BC<\/span> (2 Chr 21:17; cf. 22:1). Both forms of the name have the same meaning. The difference is the placement of the divine name. In Jehoahaz it comes first, “Jeho-” and in Ahaziah it comes last, “-iah” (-yah). <em>See<\/em> Ahaziah #2.<\/li>\n<li>4. Full name of Ahaz, the 12th king of Judah, according to an inscription of Assyrian king Tiglath-pileser III. <em>See<\/em> Ahaz #1.<\/li>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOAHAZ<\/h3>\n<li> 1. Twelfth king of Israel, succeeding his father, Jehu, and ruling from 814 <span>BC<\/span> to 798 <span>BC<\/span>. Because he was an evil king, God punished Israel by subjecting them to the Aramean kings Hazael and his son Ben-hadad. The military force in Israel was reduced to 50 cavalrymen, 10 chariots, and 10,000 infantrymen. The oppression became so severe that Jehoahaz prayed to God, who listened to him and delivered Israel from the Arameans, but not until the reign of Joash (Jehoash) (2 Kgs 13:2-7, 25). During Jehoahaz’s reign, relations between Judah and Israel seem to have been fairly good, since Jehoahaz (14:1, “Joahaz”) named his son Joash after his contemporary, Joash king of Judah (2 Kgs 13:1, 9; 14:1).<\/li>\n<li> 2. Seventeenth king of Judah, ruling three months in 609 <span>BC<\/span>. The people chose him to succeed his father, Josiah, who was killed in the battle of Megiddo. His mother’s name was Hamutal. Jehoahaz was 23 years old at his coronation. He is also called Shallum (1 Chr 3:15), and Jehoahaz may well be a throne name. He is characterized as an evil king before God. His rule ended when Pharaoh Neco imprisoned him at Riblah in Hamath. Later he was taken to Egypt, where he died (2 Kgs 23:30-34). Jeremiah prophesied that Jehoahaz would never return to Israel but would die in the land of his captivity (Jer 22:11-12).<\/li>\n<li>3. Another form of the name of Ahaziah, the sixth king of Judah, who ruled in 841 <span>BC<\/span> (2 Chr 21:17; cf. 22:1). Both forms of the name have the same meaning. The difference is the placement of the divine name. In Jehoahaz it comes first, “Jeho-” and in Ahaziah it comes last, “-iah” (-yah). <em>See<\/em> Ahaziah #2.<\/li>\n<li>4. Full name of Ahaz, the 12th king of Judah, according to an inscription of Assyrian king Tiglath-pileser III. <em>See<\/em> Ahaz #1.<\/li>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOAHAZ 1. Twelfth king of Israel, succeeding his father, Jehu, and ruling from 814 BC to 798 BC. Because he was an evil king, God punished Israel by subjecting them to the Aramean kings Hazael and his son Ben-hadad. The military force in Israel was reduced to 50 cavalrymen, 10 chariots, and 10,000 infantrymen. The oppression became so severe that Jehoahaz prayed to God, who listened to him and delivered Israel from the Arameans, but not until the reign of Joash (Jehoash) (2 Kgs 13:2-7, 25)....","summary_en":"JEHOAHAZ 1. Twelfth king of Israel, succeeding his father, Jehu, and ruling from 814 BC to 798 BC. Because he was an evil king, God punished Israel by subjecting them to the Aramean kings Hazael and his son Ben-hadad. The military force in Israel was reduced to 50 cavalrymen, 10 chariots, and 10,000 infantrymen. The oppression became so severe that Jehoahaz prayed to God, who listened to him and delivered Israel from the Arameans, but not until the reign of Joash (Jehoash) (2 Kgs 13:2-7, 25)....","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":40149,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Questioning the Authenticity of the Chronicles","title_en":"Questioning the Authenticity of the Chronicles","content_ro":"<h3>Questioning the Authenticity of the Chronicles<\/h3>\n<blockquote><p>The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical.<\/p><\/blockquote>\n<p>As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the parallel account in 2 Samuel 23:8 says he killed 800 at one time. Again, 1 Chronicles 18:3-4 says that after defeating King Hadadezer of Zobah, David took from him 1,000 chariots, 7,000 horsemen, and 20,000 foot soldiers; a parallel account in 2 Samuel 8:3-4 says that David took 1,700 horsemen and 20,000 foot soldiers. Although 2 Chronicles 22:2 says that Ahaziah was 42 years old when he began to reign, 2 Kings 8:26 says he was 22; and so on.<\/p>\n<p>Many numbers in Chronicles seem exceptionally high. In 1 Chronicles 21:5, Israel had just over a million men and Judah had 470,000. In another example of a remarkably high number, the temple’s vestibule is said to have been 120 cubits, or approximately 180 feet (54.8 meters), in height (2 Chr 3:4). In 2 Chronicles 13:3, Judah’s army had 400,000 men and Israel’s army 800,000. Some 500,000 of Israel’s army were slain (2 Chr 13:17). In 2 Chronicles 14:9, Zerah the Ethiopian had an army of a million men and 300 chariots.<\/p>\n<p>How should such problems with numbers in Chronicles be understood? First, some of the problems in the text as it now stands may have come about from faulty copying. Also, some excessively high numbers may have been used figuratively to indicate a very large army, or perhaps as estimates. Though not all questions have been answered, scholars have found credible solutions to some of the problems. In the meantime, such matters are seen by evangelical scholars as verifying the human side of the Scriptures without necessarily detracting from their divine origin.<\/p>\n<p>Chronicles also contains some different theological emphases from earlier materials. The best example can be seen by comparing 1 Chronicles 21:1 with 2 Samuel 24:1. In the Samuel account the anger of the Lord was kindled against Israel, and he incited David to harm them by taking a national census. The Chronicler’s account is that “Satan stood up against Israel, and incited David to number Israel.” In one account God moved David to take the census; in the other Satan was the prime mover.<\/p>\n<p>The authenticity of the Chronicler has also been questioned on historical grounds. Several incidents reported in Samuel-Kings are told in a different manner in Chronicles. In 2 Samuel 8:13 David is said to have slain 18,000 Edomites at the Valley of Salt, whereas the Chronicler reports that Abishai, David’s cousin, killed the Edomites (1 Chr 18:12). Again, according to 2 Samuel 21:19, Elhanan slew Goliath the Gittite, whereas the Chronicler says that Elhanan slew Lahmi, the brother of Goliath the Gittite (1 Chr 20:5; most OT scholars today believe that Chronicles preserves the true reading of the original text). A more difficult historical problem is seen by comparing 2 Chronicles 20:35-37 with 1 Kings 22:48-49. The Kings account says that the ships Jehoshaphat, king of Judah, built to bring gold from Ophir were wrecked at Ezion-geber, evidently before they ever left port. When Ahaziah, king of Israel, asked that his servants be allowed to go on the ships with Jehoshaphat’s servants, Jehoshaphat refused. The Chronicler’s version of what happened is different. There Jehoshaphat joined with the wicked Ahaziah in building ships at Ezion-geber to go to Tarshish, but a prophet prophesied that the Lord would destroy the ships because of the alliance with Ahaziah. Both accounts agree that Jehoshaphat built ships at Ezion-geber and that the ships were destroyed before they left port. On the basis of the present status of the texts, however, one cannot tell whether or not Jehoshaphat joined Ahaziah. Whatever happened, the ships were lost.<\/p>\n<p>In a comparison of Chronicles with Kings, a serious problem arises over the war between Asa of Judah and Baasha of Israel. In 2 Chronicles 16:1 one reads that in Asa’s 36th year of reign, Baasha challenged Judah by building a fortress at Ramah. But according to the chronology of 1 Kings 16, Baasha was not even alive in the 36th year of Asa’s reign. First Kings 16:6-8 says that Baasha died and his son Elah succeeded him as king in the 26th year of Asa’s reign.<\/p>\n<p>At one time scholars were quite skeptical about the authenticity of Chronicles. Now they tend to treat Chronicles with respect and appreciation. In some instances new archaeological evidence has tended to support the historicity of the Chronicler’s statement. In other instances reexamination of a discrepancy has shown it to be more apparent than real. If all the facts were known, other problems might also be cleared up to the satisfaction of impartial scholars.<\/p>","content_en":"<h3>Questioning the Authenticity of the Chronicles<\/h3>\n<blockquote><p>The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical.<\/p><\/blockquote>\n<p>As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the parallel account in 2 Samuel 23:8 says he killed 800 at one time. Again, 1 Chronicles 18:3-4 says that after defeating King Hadadezer of Zobah, David took from him 1,000 chariots, 7,000 horsemen, and 20,000 foot soldiers; a parallel account in 2 Samuel 8:3-4 says that David took 1,700 horsemen and 20,000 foot soldiers. Although 2 Chronicles 22:2 says that Ahaziah was 42 years old when he began to reign, 2 Kings 8:26 says he was 22; and so on.<\/p>\n<p>Many numbers in Chronicles seem exceptionally high. In 1 Chronicles 21:5, Israel had just over a million men and Judah had 470,000. In another example of a remarkably high number, the temple’s vestibule is said to have been 120 cubits, or approximately 180 feet (54.8 meters), in height (2 Chr 3:4). In 2 Chronicles 13:3, Judah’s army had 400,000 men and Israel’s army 800,000. Some 500,000 of Israel’s army were slain (2 Chr 13:17). In 2 Chronicles 14:9, Zerah the Ethiopian had an army of a million men and 300 chariots.<\/p>\n<p>How should such problems with numbers in Chronicles be understood? First, some of the problems in the text as it now stands may have come about from faulty copying. Also, some excessively high numbers may have been used figuratively to indicate a very large army, or perhaps as estimates. Though not all questions have been answered, scholars have found credible solutions to some of the problems. In the meantime, such matters are seen by evangelical scholars as verifying the human side of the Scriptures without necessarily detracting from their divine origin.<\/p>\n<p>Chronicles also contains some different theological emphases from earlier materials. The best example can be seen by comparing 1 Chronicles 21:1 with 2 Samuel 24:1. In the Samuel account the anger of the Lord was kindled against Israel, and he incited David to harm them by taking a national census. The Chronicler’s account is that “Satan stood up against Israel, and incited David to number Israel.” In one account God moved David to take the census; in the other Satan was the prime mover.<\/p>\n<p>The authenticity of the Chronicler has also been questioned on historical grounds. Several incidents reported in Samuel-Kings are told in a different manner in Chronicles. In 2 Samuel 8:13 David is said to have slain 18,000 Edomites at the Valley of Salt, whereas the Chronicler reports that Abishai, David’s cousin, killed the Edomites (1 Chr 18:12). Again, according to 2 Samuel 21:19, Elhanan slew Goliath the Gittite, whereas the Chronicler says that Elhanan slew Lahmi, the brother of Goliath the Gittite (1 Chr 20:5; most OT scholars today believe that Chronicles preserves the true reading of the original text). A more difficult historical problem is seen by comparing 2 Chronicles 20:35-37 with 1 Kings 22:48-49. The Kings account says that the ships Jehoshaphat, king of Judah, built to bring gold from Ophir were wrecked at Ezion-geber, evidently before they ever left port. When Ahaziah, king of Israel, asked that his servants be allowed to go on the ships with Jehoshaphat’s servants, Jehoshaphat refused. The Chronicler’s version of what happened is different. There Jehoshaphat joined with the wicked Ahaziah in building ships at Ezion-geber to go to Tarshish, but a prophet prophesied that the Lord would destroy the ships because of the alliance with Ahaziah. Both accounts agree that Jehoshaphat built ships at Ezion-geber and that the ships were destroyed before they left port. On the basis of the present status of the texts, however, one cannot tell whether or not Jehoshaphat joined Ahaziah. Whatever happened, the ships were lost.<\/p>\n<p>In a comparison of Chronicles with Kings, a serious problem arises over the war between Asa of Judah and Baasha of Israel. In 2 Chronicles 16:1 one reads that in Asa’s 36th year of reign, Baasha challenged Judah by building a fortress at Ramah. But according to the chronology of 1 Kings 16, Baasha was not even alive in the 36th year of Asa’s reign. First Kings 16:6-8 says that Baasha died and his son Elah succeeded him as king in the 26th year of Asa’s reign.<\/p>\n<p>At one time scholars were quite skeptical about the authenticity of Chronicles. Now they tend to treat Chronicles with respect and appreciation. In some instances new archaeological evidence has tended to support the historicity of the Chronicler’s statement. In other instances reexamination of a discrepancy has shown it to be more apparent than real. If all the facts were known, other problems might also be cleared up to the satisfaction of impartial scholars.<\/p>","summary_ro":"Questioning the Authenticity of the Chronicles The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical. As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the paral...","summary_en":"Questioning the Authenticity of the Chronicles The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical. As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the paral...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","content_en":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","summary_ro":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","summary_en":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","summary_ro":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","summary_en":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","content_en":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","summary_ro":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","summary_en":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75491,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","summary_ro":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","summary_en":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","content_en":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","summary_ro":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","summary_en":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","summary_ro":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","summary_en":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","content_en":"<p><strong>22:2-4<\/strong> The queen mother, <em>Athaliah<\/em><em>,<\/em> exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather <em>Omri<\/em> (see 1 Kgs 16:21-26).<\/p>","summary_ro":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","summary_en":"22:2-4 The queen mother, Athaliah, exercised significant influence over the king (see study note on 15:16). Athaliah was very much like her mother, Jezebel (see 22:10–23:15; cp. 1 Kgs 16:31–21:28), and she followed in the footsteps of her grandfather Omri (see 1 Kgs 16:21-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:2","title_en":"Study Note: 2 Cronici 22:2","content_ro":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:2<\/strong> <em>one year:<\/em> Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 <span>BC<\/span>.<\/p>","summary_ro":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","summary_en":"22:2 one year: Ahaziah, also known as Jehoahaz, reigned briefly over Judah in 841 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":47866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:5","title_en":"Study Note: 2 Cronici 22:5","content_ro":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","content_en":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","summary_ro":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","summary_en":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75492,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:5","title_en":"Study Note: 2 Cronici 22:5","content_ro":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","content_en":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","summary_ro":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","summary_en":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:5","title_en":"Study Note: 2 Cronici 22:5","content_ro":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","content_en":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","summary_ro":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","summary_en":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:5","title_en":"Study Note: 2 Cronici 22:5","content_ro":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","content_en":"<p><strong>22:5-6<\/strong> <em>Ramoth-gilead<\/em><em>,<\/em> a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for <em>Aram<\/em> and <em>Israel<\/em>. • <em>Jezreel<\/em><em>,<\/em> at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.<\/p>","summary_ro":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","summary_en":"22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":855,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaziah","title_en":"Ahaziah","content_ro":"<h3>AHAZIAH<\/h3>\n<li>1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 <span>BC<\/span>). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compelled to launch an expedition against Mesha of Moab, who had ceased paying tribute to Israel.<\/li>\n<p>Evidently Ahaziah followed not only the corrupt religion of Jeroboam I but also the overt Baal worship of his parents, Ahab and Jezebel (1 Kgs 22:51-53). The first chapter of 2 Kings is devoted to Ahaziah’s terminal illness. He fell from the second story of his palace and was seriously injured. Instead of turning to the Lord for aid, he turned to the god of Jezebel, “Baal-zebub, the god of Ekron.” When the prophet Elijah condemned the king for his actions, Ahaziah, enraged, tried to arrest him. Two groups of soldiers were consumed by fire from God, a sign of victory over Baal since Baal was worshiped as the god of fire and lightning by his followers. Ahaziah died as predicted in Elijah’s pronouncement from God (2 Kgs 1:2-18). He was succeeded by his younger brother, Jehoram, at a time when Ahaziah’s brother-in-law, also named Jehoram, was king of Judah.<\/p>\n<li>2. The son of Jehoram of Judah, grandson of Jehoshaphat and nephew of the Ahaziah just described. He ruled as the sixth king of Judah for only one year (841 BC) at the age of 22 (2 Kgs 8:25-26). The apostasy of the northern kingdom of Israel reached into the southern kingdom of Judah partly because this Ahaziah was a grandson of Ahab and Jezebel (his mother, Athaliah, was their daughter).<\/li>\n<p>Ahaziah joined his uncle Jehoram of Israel (sometimes abbreviated Joram) in a campaign against King Hazael of Syria. In the battle Jehoram was wounded and went to Jezreel to recover. When Ahaziah went to visit his fallen kinsman at the royal residence at Jezreel (2 Chr 22:7-9), the visit proved to be a fatal mistake. Jehu, the army commander, anointed by Elisha to destroy Ahab’s descendants (2 Kgs 9:1-13), seized this opportunity to kill both Joram and Ahaziah together (9:14-29).<\/p>\n<p>When Ahaziah’s mother, Athaliah, learned of his death, she seized the throne for herself and tried to kill all of his children. One child, Joash, escaped death and eventually became king (2 Kgs 11:1-21). Ahaziah’s name is sometimes given as Jehoahaz (2 Chr 21:17) or Azariah (2 Chr 22:6, <span>kjv<\/span>; cf. <span>nlt<\/span> mg).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>","content_en":"<h3>AHAZIAH<\/h3>\n<li>1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 <span>BC<\/span>). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compelled to launch an expedition against Mesha of Moab, who had ceased paying tribute to Israel.<\/li>\n<p>Evidently Ahaziah followed not only the corrupt religion of Jeroboam I but also the overt Baal worship of his parents, Ahab and Jezebel (1 Kgs 22:51-53). The first chapter of 2 Kings is devoted to Ahaziah’s terminal illness. He fell from the second story of his palace and was seriously injured. Instead of turning to the Lord for aid, he turned to the god of Jezebel, “Baal-zebub, the god of Ekron.” When the prophet Elijah condemned the king for his actions, Ahaziah, enraged, tried to arrest him. Two groups of soldiers were consumed by fire from God, a sign of victory over Baal since Baal was worshiped as the god of fire and lightning by his followers. Ahaziah died as predicted in Elijah’s pronouncement from God (2 Kgs 1:2-18). He was succeeded by his younger brother, Jehoram, at a time when Ahaziah’s brother-in-law, also named Jehoram, was king of Judah.<\/p>\n<li>2. The son of Jehoram of Judah, grandson of Jehoshaphat and nephew of the Ahaziah just described. He ruled as the sixth king of Judah for only one year (841 BC) at the age of 22 (2 Kgs 8:25-26). The apostasy of the northern kingdom of Israel reached into the southern kingdom of Judah partly because this Ahaziah was a grandson of Ahab and Jezebel (his mother, Athaliah, was their daughter).<\/li>\n<p>Ahaziah joined his uncle Jehoram of Israel (sometimes abbreviated Joram) in a campaign against King Hazael of Syria. In the battle Jehoram was wounded and went to Jezreel to recover. When Ahaziah went to visit his fallen kinsman at the royal residence at Jezreel (2 Chr 22:7-9), the visit proved to be a fatal mistake. Jehu, the army commander, anointed by Elisha to destroy Ahab’s descendants (2 Kgs 9:1-13), seized this opportunity to kill both Joram and Ahaziah together (9:14-29).<\/p>\n<p>When Ahaziah’s mother, Athaliah, learned of his death, she seized the throne for herself and tried to kill all of his children. One child, Joash, escaped death and eventually became king (2 Kgs 11:1-21). Ahaziah’s name is sometimes given as Jehoahaz (2 Chr 21:17) or Azariah (2 Chr 22:6, <span>kjv<\/span>; cf. <span>nlt<\/span> mg).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>","summary_ro":"AHAZIAH 1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 BC). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compell...","summary_en":"AHAZIAH 1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 BC). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compell...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3281,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azariah","title_en":"Azariah","content_ro":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","content_en":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","summary_ro":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","summary_en":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32382,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ramah","title_en":"Ramah","content_ro":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\n<p>During the period of the divided kingdom (930– 722 <span>BC<\/span>), King Baasha of Israel (908–886 <span>BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 <span>BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 <span>BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\n<p>The cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 <span>BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\n<p>Following the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). <em>See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). <em>See<\/em> Ramoth-gilead.<\/li>","content_en":"<h3>RAMAH<\/h3>\n<li>1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13).<\/li>\n<p>During the period of the divided kingdom (930– 722 <span>BC<\/span>), King Baasha of Israel (908–886 <span>BC<\/span>) fortified Ramah. From Ramah, Baasha was able to prevent an invasion of King Asa’s (910–869 <span>BC<\/span>) Judean army. Baasha later abandoned the city and hurried his army north to repulse a Syrian offensive led by King Ben-hadad I (c. 885 <span>BC<\/span>). Asa dismantled Ramah’s military fortifications, using the material to build the towns of Geba and Mizpah (1 Kgs 15:17-22; 2 Chr 16:1-6).<\/p>\n<p>The cities of Geba, Ramah, and Gibeah formed the route taken by the Assyrian army during Sennacherib’s military incursion into Judah (c. 701 <span>BC<\/span>) against King Hezekiah and Jerusalem (Is 10:29). Later King Nebuchadnezzar used Ramah as a place of detainment for the Jews being deported to Babylon. Here Nebuzaradan, the captain of the guard, released Jeremiah from among the captives (Jer 40:1).<\/p>\n<p>Following the Babylonian captivity, inhabitants of Ramah returned with Zerubbabel to Palestine and rebuilt this city (Ezr 2:26; Neh 7:30). Some suggest that the postexilic town of Ramah was another Benjaminite town located farther west near the coastal plain (Neh 11:33). The site of Ramah is identified with the modern village of er-Ram, five miles (8 kilometers) north of Jerusalem.<\/p>\n<li>2. City in the Negev marking the southern extremity of the territory allotted to the tribe of Simeon within Judah’s inheritance (Jos 19:8); also called Ramoth of the Negev (1 Sm 30:27) and Baalath-beer (Jos 19:8; cf. 1 Chr 4:33). <em>See<\/em> Baalath-beer.<\/li>\n<li>3. Town defining the boundary of the territory assigned to Asher’s tribe for an inheritance, mentioned between Sidon and Tyre (Jos 19:29).<\/li>\n<li>4. One of 19 fortified cities given to Naphtali’s tribe for a possession, mentioned between Adamah and Hazor (Jos 19:36). Its location is identifiable with the modern town of er-Rameh, about 11 miles (17.7 kilometers) northwest of the Sea of Galilee.<\/li>\n<li>5. Home of Samuel’s parents, Elkanah and Hannah; the birthplace of Samuel (1 Sm 1:19; 2:11); and later his home (7:17; 16:13). Samuel judged Israel from Ramah, Bethel, Gilgal, and Mizpah (7:17). Saul first met Samuel at this city (9:6-10). Here the elders of Israel petitioned Samuel to appoint a king for them (8:4), and later this city provided David a place of refuge from King Saul (19:18–20:1). Samuel was buried at Ramah (25:1; 28:3). Ramah is alternately called Ramathaim-zophim in 1 Samuel 1:1.<\/li>\n<li>6. Abbreviated name for Ramoth-gilead (2 Kgs 8:29; 2 Chr 22:6). <em>See<\/em> Ramoth-gilead.<\/li>","summary_ro":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","summary_en":"RAMAH 1. One of the cities located in the territory allotted to Benjamin’s tribe for an inheritance, listed between Gibeon and Beeroth (Jos 18:25). In the proximity of this town, Rachel, Jacob’s wife, was buried (Mt 2:18; cf. Gn 35:16-21; Jer 31:15). Ramah, positioned near Bethel, was the place where Deborah judged Israel (Jgs 4:5). This city was a temporary resting place for a Levite and his concubine traveling north from Bethlehem (19:13). During the period of the divided kingdom (930– 722 ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32404,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ramoth-Gilead","title_en":"Ramoth-Gilead","content_ro":"<h3>RAMOTH-GILEAD<\/h3>\n<p>City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations.<\/p>\n<p>Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjordan cities of refuge (Dt 4:43) later included in the six cities of refuge for all Israel (Jos 20:8). It was allotted to the Merarites as one of 48 Levitical cities (21:38) and was most likely located along the King’s Highway, which transversed that area.<\/p>\n<p>During the time of Solomon, Ramoth-gilead enjoyed a place of prominence as the central city in his sixth administrative district and the residence of Ben-geber, chief officer of that district (1 Kgs 4:13). After the division of the kingdom, this border town was taken by the Arameans and became a site of contention between Israel and Aram. King Ahab’s final battle began with his desire to retake Ramoth-gilead. In seeking to convince his ally Jehoshaphat, king of Judah, to support him in this maneuver, he produced many prophets who spoke favorable and victorious words to the king (1 Kgs 22; 2 Chr 18). Unconvinced, Jehoshaphat inquired of the word of the Lord through Micaiah, a prophet of the Lord, who warned of impending disaster. The message was ignored and Ahab was killed at Ramoth-gilead. Ahab’s son Joram also fought with Aram here and was wounded in battle (2 Kgs 8:29; 2 Chr 22:6; also called Ramah). Shortly thereafter, Elisha sent one of the sons of the prophets to Ramoth-gilead, where he anointed Jehu to be king over Israel (2 Kgs 9:1-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>","content_en":"<h3>RAMOTH-GILEAD<\/h3>\n<p>City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations.<\/p>\n<p>Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjordan cities of refuge (Dt 4:43) later included in the six cities of refuge for all Israel (Jos 20:8). It was allotted to the Merarites as one of 48 Levitical cities (21:38) and was most likely located along the King’s Highway, which transversed that area.<\/p>\n<p>During the time of Solomon, Ramoth-gilead enjoyed a place of prominence as the central city in his sixth administrative district and the residence of Ben-geber, chief officer of that district (1 Kgs 4:13). After the division of the kingdom, this border town was taken by the Arameans and became a site of contention between Israel and Aram. King Ahab’s final battle began with his desire to retake Ramoth-gilead. In seeking to convince his ally Jehoshaphat, king of Judah, to support him in this maneuver, he produced many prophets who spoke favorable and victorious words to the king (1 Kgs 22; 2 Chr 18). Unconvinced, Jehoshaphat inquired of the word of the Lord through Micaiah, a prophet of the Lord, who warned of impending disaster. The message was ignored and Ahab was killed at Ramoth-gilead. Ahab’s son Joram also fought with Aram here and was wounded in battle (2 Kgs 8:29; 2 Chr 22:6; also called Ramah). Shortly thereafter, Elisha sent one of the sons of the prophets to Ramoth-gilead, where he anointed Jehu to be king over Israel (2 Kgs 9:1-14).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>","summary_ro":"RAMOTH-GILEAD City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations. Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjorda...","summary_en":"RAMOTH-GILEAD City lying in the Transjordan area of Gilead and probably identifiable with Tell Ramith, although the site of Tell el-Husn has also been suggested. Initially, biblical references pertain to Ramoth in Gilead (Dt 4:43; Jos 20:8; 21:38), while later it is called Ramoth-gilead. Combined names were used to avoid confusion with cities of the same name in other locations. Ramoth-gilead, a possession of the tribe of Gad, first appears in the biblical narrative as one of three Transjorda...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":850,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaziah","title_en":"Ahaziah","content_ro":"<h3>AHAZIAH<\/h3>\n<li>1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 <span>BC<\/span>). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compelled to launch an expedition against Mesha of Moab, who had ceased paying tribute to Israel.<\/li>\n<p>Evidently Ahaziah followed not only the corrupt religion of Jeroboam I but also the overt Baal worship of his parents, Ahab and Jezebel (1 Kgs 22:51-53). The first chapter of 2 Kings is devoted to Ahaziah’s terminal illness. He fell from the second story of his palace and was seriously injured. Instead of turning to the Lord for aid, he turned to the god of Jezebel, “Baal-zebub, the god of Ekron.” When the prophet Elijah condemned the king for his actions, Ahaziah, enraged, tried to arrest him. Two groups of soldiers were consumed by fire from God, a sign of victory over Baal since Baal was worshiped as the god of fire and lightning by his followers. Ahaziah died as predicted in Elijah’s pronouncement from God (2 Kgs 1:2-18). He was succeeded by his younger brother, Jehoram, at a time when Ahaziah’s brother-in-law, also named Jehoram, was king of Judah.<\/p>\n<li>2. The son of Jehoram of Judah, grandson of Jehoshaphat and nephew of the Ahaziah just described. He ruled as the sixth king of Judah for only one year (841 BC) at the age of 22 (2 Kgs 8:25-26). The apostasy of the northern kingdom of Israel reached into the southern kingdom of Judah partly because this Ahaziah was a grandson of Ahab and Jezebel (his mother, Athaliah, was their daughter).<\/li>\n<p>Ahaziah joined his uncle Jehoram of Israel (sometimes abbreviated Joram) in a campaign against King Hazael of Syria. In the battle Jehoram was wounded and went to Jezreel to recover. When Ahaziah went to visit his fallen kinsman at the royal residence at Jezreel (2 Chr 22:7-9), the visit proved to be a fatal mistake. Jehu, the army commander, anointed by Elisha to destroy Ahab’s descendants (2 Kgs 9:1-13), seized this opportunity to kill both Joram and Ahaziah together (9:14-29).<\/p>\n<p>When Ahaziah’s mother, Athaliah, learned of his death, she seized the throne for herself and tried to kill all of his children. One child, Joash, escaped death and eventually became king (2 Kgs 11:1-21). Ahaziah’s name is sometimes given as Jehoahaz (2 Chr 21:17) or Azariah (2 Chr 22:6, <span>kjv<\/span>; cf. <span>nlt<\/span> mg).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>","content_en":"<h3>AHAZIAH<\/h3>\n<li>1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 <span>BC<\/span>). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compelled to launch an expedition against Mesha of Moab, who had ceased paying tribute to Israel.<\/li>\n<p>Evidently Ahaziah followed not only the corrupt religion of Jeroboam I but also the overt Baal worship of his parents, Ahab and Jezebel (1 Kgs 22:51-53). The first chapter of 2 Kings is devoted to Ahaziah’s terminal illness. He fell from the second story of his palace and was seriously injured. Instead of turning to the Lord for aid, he turned to the god of Jezebel, “Baal-zebub, the god of Ekron.” When the prophet Elijah condemned the king for his actions, Ahaziah, enraged, tried to arrest him. Two groups of soldiers were consumed by fire from God, a sign of victory over Baal since Baal was worshiped as the god of fire and lightning by his followers. Ahaziah died as predicted in Elijah’s pronouncement from God (2 Kgs 1:2-18). He was succeeded by his younger brother, Jehoram, at a time when Ahaziah’s brother-in-law, also named Jehoram, was king of Judah.<\/p>\n<li>2. The son of Jehoram of Judah, grandson of Jehoshaphat and nephew of the Ahaziah just described. He ruled as the sixth king of Judah for only one year (841 BC) at the age of 22 (2 Kgs 8:25-26). The apostasy of the northern kingdom of Israel reached into the southern kingdom of Judah partly because this Ahaziah was a grandson of Ahab and Jezebel (his mother, Athaliah, was their daughter).<\/li>\n<p>Ahaziah joined his uncle Jehoram of Israel (sometimes abbreviated Joram) in a campaign against King Hazael of Syria. In the battle Jehoram was wounded and went to Jezreel to recover. When Ahaziah went to visit his fallen kinsman at the royal residence at Jezreel (2 Chr 22:7-9), the visit proved to be a fatal mistake. Jehu, the army commander, anointed by Elisha to destroy Ahab’s descendants (2 Kgs 9:1-13), seized this opportunity to kill both Joram and Ahaziah together (9:14-29).<\/p>\n<p>When Ahaziah’s mother, Athaliah, learned of his death, she seized the throne for herself and tried to kill all of his children. One child, Joash, escaped death and eventually became king (2 Kgs 11:1-21). Ahaziah’s name is sometimes given as Jehoahaz (2 Chr 21:17) or Azariah (2 Chr 22:6, <span>kjv<\/span>; cf. <span>nlt<\/span> mg).<\/p>\n<p><em>See also<\/em> Israel, History of; Kings, Books of First and Second; Chronology of the Bible (Old Testament); King.<\/p>","summary_ro":"AHAZIAH 1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 BC). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compell...","summary_en":"AHAZIAH 1. Ahab’s son, who ruled the northern kingdom of Israel for two years as its ninth king (853–852 BC). He came to the throne when Ahab was killed while trying to recover Ramoth-gilead from Syrian control. Ahaziah was a contemporary of King Jehoshaphat of Judah and of Jehoshaphat’s son Jehoram. Politically, his short reign was characterized by peace with Judah, in contrast with the days of Asa and Baasha (2 Chr 20:37; cf. 1 Kgs 22:48-49). No sooner had he become king than he was compell...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6388,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Books of First and Second Chronicles","title_en":"Books of First and Second Chronicles","content_ro":"<h3>CHRONICLES, Books of First and Second<\/h3>\n<p>Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Origin and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles—the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book.<\/p>\n<p>The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and temple archives, because repeated references are made to a number of official records of kings (1 Chr 9:1; 27:24; 2 Chr 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8) and prophets (1 Chr 29:29; 2 Chr 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19).<\/p>\n<p>The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stands at the very end of the Hebrew Bible.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 <span>BC<\/span>, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 <span>BC<\/span>.<\/p>\n<p>Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani (the last person in the list) about 400 <span>BC<\/span>.<\/p>\n<p>The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word <em>daric<\/em> (1 Chr 29:7), plus a lack of any Greek words, places Chronicles in the Persian period (538–331 <span>BC<\/span>). The word <span class=\"hebrew\" lang=\"he\">midrash<\/span> (“exposition”) appears in the OT only in Chronicles (2 Chr 13:22; 24:27) but is very common in postbiblical Hebrew. Around 400 <span>BC<\/span> is probably the best estimate for the date of Chronicles, based on evidence now available.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom.<\/p>\n<p>If the kingdom of David could not be restored politically, how was a Jew of the early fourth century <span>BC<\/span> to understand history and the place of the Jews in God’s plan? The Chronicler, living at that time, found the key to history in God’s covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11–29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the temple worship, which was tremendously important to the Chronicler and his contemporaries.<\/p>\n<p>The Persian period of Israel’s history is largely a silent one, both in other OT materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.<\/p>\n<p class=\"h2\" id=\"OriginandPurpose\">Origin and Purpose<\/p>\n<p>The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” (2 Chr 10:19, <span>nlt<\/span>) and “Don’t you realize that the <span>Lord<\/span>, the God of Israel, made an unbreakable covenant with David, giving him and his descendants the throne of Israel forever?” (13:5, <span>nlt<\/span>).<\/p>\n<p>The Chronicler wanted the Jewish people to see that God was sovereign over all things. For example, he includes David’s affirmation: “Yours, O <span>Lord<\/span>, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O <span>Lord<\/span>, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” (1 Chr 29:11-12, <span>nlt<\/span>).<\/p>\n<p>Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration God planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which the Lord approved (as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation).<\/p>\n<p>The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfill the Sinai covenant.<\/p>\n<p>The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect God’s character clearly in his people. Because the writer saw God’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing.<\/p>\n<p>The writer wanted the Jews to know God’s power. He also wanted them to believe in the Lord so that they would be “established.” If they believed God’s messengers, they would succeed (2 Chr 20:20). He also wanted the people to know that Jerusalem was God’s chosen place of worship (2 Chr 5–6), and that the temple, priests, singers, Levites, and gatekeepers had been divinely appointed (1 Chr 28:19). The temple was meant to be a place where all their needs could be met (2 Chr 6:19–7:3).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Chronicles can be briefly outlined as follows: 1 Chronicles—genealogies (1–9); the reign of David (10–29); 2 Chronicles—the reign of Solomon (1–9); the kings of Judah (10:1–36:21); epilogue on the exile and return (36:22-23). Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic.<\/p>\n<p>One important idea running through Chronicles is the greatness, power, and uniqueness of God. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to God and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria.<\/p>\n<p>Several times the Chronicler repeats the idea that Israel’s God is unique: there is no other God like the Lord. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is the <span>Lord<\/span>! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but the <span>Lord<\/span> made the heavens!” (<span>nlt<\/span>). Both David and Solomon are quoted as saying that there is no other God but the Lord (1 Chr 17:20; 2 Chr 6:14).<\/p>\n<p>Chronicles emphasizes that the Lord is “greater than all gods” (2 Chr 2:5). The classic passage that stresses the differences between God and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your God will deliver you. No god of any nation so far has been able to stand against me. Your God is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth. But God did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib.<\/p>\n<p>Several passages declare that God rules over the nations (1 Chr 17:21; 2 Chr 20:6). In fact, the Chronicler saw the Lord as the one who directs history. The Lord brought Israel out of Egypt and drove the Canaanites out of their land (1 Chr 17:21; 2 Chr 6:5; 20:7). Some seeming quirks of history are explained with such phrases as “it was ordained by God” (2 Chr 22:7, <span>rsv<\/span>). Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that the Lord always decided the battle (1 Chr 10:13-14; 18:6; 2 Chr 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19).<\/p>\n<p>To the Chronicler the Lord was a covenant-keeping God (2 Chr 6:14). He was the God of justice and righteousness (12:6), so human judges must judge honestly and fairly (19:7). The Chronicler made it clear that no individual or nation could succeed by opposing God (24:20); not only would people fail against God, but they were powerless without him (1 Chr 29:14; 2 Chr 20:12).<\/p>\n<p>The Lord is seen not only as a unique, righteous, and powerful God, but also as a wise God. God tests the human heart and knows when he finds integrity (1 Chr 29:17). Solomon prayed for God to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men)” (2 Chr 6:30, <span>kjv<\/span>).<\/p>\n<p>Although God knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey the Lord. The stories in Chronicles depict people who chose to obey or disobey God. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed God, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying the Lord. But each one sinned near the end of his life and incurred the disfavor of God. Jehoshaphat joined an alliance with a wicked king from the north (2 Chr 20:35-37). Hezekiah sinned in receiving envoys from Babylon and “God left him to himself” (32:31). Josiah did not obey the word of God spoken by Pharaoh Neco and was killed (35:21-24).<\/p>\n<p>The Chronicler believed that all human beings have sinned (2 Chr 6:36), and should repent with all their mind and heart (6:38). One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14.<\/p>\n<p>A prominent theme in Chronicles is the importance of the temple as the place to meet God in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century <span>BC<\/span> under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship.<\/p>\n<p>Worship was the dominant attitude of the Chronicler, whose God was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of the Lord with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to the <span>Lord<\/span> were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped the <span>Lord<\/span> as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise the <span>Lord<\/span> with the psalms of David and Asaph the seer. So they offered joyous praise and bowed down in worship” (2 Chr 29:27-30, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of; King; Kings, Books of First and Second.<\/p>","content_en":"<h3>CHRONICLES, Books of First and Second<\/h3>\n<p>Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Origin and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles—the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book.<\/p>\n<p>The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and temple archives, because repeated references are made to a number of official records of kings (1 Chr 9:1; 27:24; 2 Chr 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8) and prophets (1 Chr 29:29; 2 Chr 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19).<\/p>\n<p>The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stands at the very end of the Hebrew Bible.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 <span>BC<\/span>, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 <span>BC<\/span>.<\/p>\n<p>Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani (the last person in the list) about 400 <span>BC<\/span>.<\/p>\n<p>The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word <em>daric<\/em> (1 Chr 29:7), plus a lack of any Greek words, places Chronicles in the Persian period (538–331 <span>BC<\/span>). The word <span class=\"hebrew\" lang=\"he\">midrash<\/span> (“exposition”) appears in the OT only in Chronicles (2 Chr 13:22; 24:27) but is very common in postbiblical Hebrew. Around 400 <span>BC<\/span> is probably the best estimate for the date of Chronicles, based on evidence now available.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom.<\/p>\n<p>If the kingdom of David could not be restored politically, how was a Jew of the early fourth century <span>BC<\/span> to understand history and the place of the Jews in God’s plan? The Chronicler, living at that time, found the key to history in God’s covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11–29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the temple worship, which was tremendously important to the Chronicler and his contemporaries.<\/p>\n<p>The Persian period of Israel’s history is largely a silent one, both in other OT materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.<\/p>\n<p class=\"h2\" id=\"OriginandPurpose\">Origin and Purpose<\/p>\n<p>The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” (2 Chr 10:19, <span>nlt<\/span>) and “Don’t you realize that the <span>Lord<\/span>, the God of Israel, made an unbreakable covenant with David, giving him and his descendants the throne of Israel forever?” (13:5, <span>nlt<\/span>).<\/p>\n<p>The Chronicler wanted the Jewish people to see that God was sovereign over all things. For example, he includes David’s affirmation: “Yours, O <span>Lord<\/span>, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O <span>Lord<\/span>, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” (1 Chr 29:11-12, <span>nlt<\/span>).<\/p>\n<p>Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration God planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which the Lord approved (as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation).<\/p>\n<p>The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfill the Sinai covenant.<\/p>\n<p>The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect God’s character clearly in his people. Because the writer saw God’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing.<\/p>\n<p>The writer wanted the Jews to know God’s power. He also wanted them to believe in the Lord so that they would be “established.” If they believed God’s messengers, they would succeed (2 Chr 20:20). He also wanted the people to know that Jerusalem was God’s chosen place of worship (2 Chr 5–6), and that the temple, priests, singers, Levites, and gatekeepers had been divinely appointed (1 Chr 28:19). The temple was meant to be a place where all their needs could be met (2 Chr 6:19–7:3).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Chronicles can be briefly outlined as follows: 1 Chronicles—genealogies (1–9); the reign of David (10–29); 2 Chronicles—the reign of Solomon (1–9); the kings of Judah (10:1–36:21); epilogue on the exile and return (36:22-23). Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic.<\/p>\n<p>One important idea running through Chronicles is the greatness, power, and uniqueness of God. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to God and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria.<\/p>\n<p>Several times the Chronicler repeats the idea that Israel’s God is unique: there is no other God like the Lord. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is the <span>Lord<\/span>! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but the <span>Lord<\/span> made the heavens!” (<span>nlt<\/span>). Both David and Solomon are quoted as saying that there is no other God but the Lord (1 Chr 17:20; 2 Chr 6:14).<\/p>\n<p>Chronicles emphasizes that the Lord is “greater than all gods” (2 Chr 2:5). The classic passage that stresses the differences between God and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your God will deliver you. No god of any nation so far has been able to stand against me. Your God is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth. But God did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib.<\/p>\n<p>Several passages declare that God rules over the nations (1 Chr 17:21; 2 Chr 20:6). In fact, the Chronicler saw the Lord as the one who directs history. The Lord brought Israel out of Egypt and drove the Canaanites out of their land (1 Chr 17:21; 2 Chr 6:5; 20:7). Some seeming quirks of history are explained with such phrases as “it was ordained by God” (2 Chr 22:7, <span>rsv<\/span>). Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that the Lord always decided the battle (1 Chr 10:13-14; 18:6; 2 Chr 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19).<\/p>\n<p>To the Chronicler the Lord was a covenant-keeping God (2 Chr 6:14). He was the God of justice and righteousness (12:6), so human judges must judge honestly and fairly (19:7). The Chronicler made it clear that no individual or nation could succeed by opposing God (24:20); not only would people fail against God, but they were powerless without him (1 Chr 29:14; 2 Chr 20:12).<\/p>\n<p>The Lord is seen not only as a unique, righteous, and powerful God, but also as a wise God. God tests the human heart and knows when he finds integrity (1 Chr 29:17). Solomon prayed for God to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men)” (2 Chr 6:30, <span>kjv<\/span>).<\/p>\n<p>Although God knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey the Lord. The stories in Chronicles depict people who chose to obey or disobey God. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed God, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying the Lord. But each one sinned near the end of his life and incurred the disfavor of God. Jehoshaphat joined an alliance with a wicked king from the north (2 Chr 20:35-37). Hezekiah sinned in receiving envoys from Babylon and “God left him to himself” (32:31). Josiah did not obey the word of God spoken by Pharaoh Neco and was killed (35:21-24).<\/p>\n<p>The Chronicler believed that all human beings have sinned (2 Chr 6:36), and should repent with all their mind and heart (6:38). One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14.<\/p>\n<p>A prominent theme in Chronicles is the importance of the temple as the place to meet God in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century <span>BC<\/span> under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship.<\/p>\n<p>Worship was the dominant attitude of the Chronicler, whose God was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of the Lord with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to the <span>Lord<\/span> were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped the <span>Lord<\/span> as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise the <span>Lord<\/span> with the psalms of David and Asaph the seer. So they offered joyous praise and bowed down in worship” (2 Chr 29:27-30, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of; King; Kings, Books of First and Second.<\/p>","summary_ro":"CHRONICLES, Books of First and Second Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chro...","summary_en":"CHRONICLES, Books of First and Second Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chro...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27599,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nimshi","title_en":"Nimshi","content_ro":"<h3>NIMSHI<\/h3>\n<p>Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).<\/p>","content_en":"<h3>NIMSHI<\/h3>\n<p>Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).<\/p>","summary_ro":"NIMSHI Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).","summary_en":"NIMSHI Father of Jehoshaphat and grandfather of Jehu, who was king of Israel (1 Kgs 19:16; 2 Kgs 9:2-20; 2 Chr 22:7).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:7","title_en":"Study Note: 2 Cronici 22:7","content_ro":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","content_en":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","summary_ro":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","summary_en":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:7","title_en":"Study Note: 2 Cronici 22:7","content_ro":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","content_en":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","summary_ro":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","summary_en":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:7","title_en":"Study Note: 2 Cronici 22:7","content_ro":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","content_en":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","summary_ro":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","summary_en":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130745,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:7","title_en":"Study Note: 2 Cronici 22:7","content_ro":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","content_en":"<p><strong>22:7-9<\/strong> The death of <em>Ahaziah<\/em> was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.<\/p>","summary_ro":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","summary_en":"22:7-9 The death of Ahaziah was a punishment for his alliance with the king of Israel. The Judahite king who lived by the counsel of the Israelite house of Omri shared their fate and found no refuge there at the time of his death. Ahaziah’s infidelity brought David’s line almost to the same point as Saul’s line, with no one left to assume the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":3151,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Athaliah","title_en":"Athaliah","content_ro":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","content_en":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","summary_ro":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","summary_en":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":3152,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Athaliah","title_en":"Athaliah","content_ro":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","content_en":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","summary_ro":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","summary_en":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:10","title_en":"Study Note: 2 Cronici 22:10","content_ro":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","summary_ro":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","summary_en":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:10","title_en":"Study Note: 2 Cronici 22:10","content_ro":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","summary_ro":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","summary_en":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:10","title_en":"Study Note: 2 Cronici 22:10","content_ro":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","summary_ro":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","summary_en":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130746,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 22:10","title_en":"Study Note: 2 Cronici 22:10","content_ro":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","content_en":"<p><strong>22:10-12<\/strong> <em>Athaliah<\/em> was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of <em>the rest of Judah’s royal family<\/em> concentrated on potential male successors; those who were ineligible to reign, such as <em>Ahaziah’s sister<\/em><em>,<\/em> survived the slaughter. <em>Jehosheba<\/em> was Ahaziah’s half sister, <em>the daughter of King Jehoram<\/em> by a wife other than Athaliah. The <em>six years<\/em> of Athaliah’s reign were from 841 to 835 <span>BC<\/span>.<\/p>","summary_ro":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","summary_en":"22:10-12 Athaliah was never regarded as a legitimate monarch; she was given no royal formula of age or length of reign as were other rulers. Her destruction of the rest of Judah’s royal family concentrated on potential male successors; those who were ineligible to reign, such as Ahaziah’s sister, survived the slaughter. Jehosheba was Ahaziah’s half sister, the daughter of King Jehoram by a wife other than Athaliah. The six years of Athaliah’s reign were from 841 to 835 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":3154,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Athaliah","title_en":"Athaliah","content_ro":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","content_en":"<h3>ATHALIAH<\/h3>\n<li>1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 <span>BC<\/span> (2 Kgs 11; 2 Chr 22–23).<\/li>\n<p>Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the <span>Lord<\/span>’s sight” (2 Kgs 8:27).<\/p>\n<p>Because the kings of Israel and Judah disobeyed the Lord, Jehu was anointed by God to be the true king of Israel (2 Kgs 9:2-3). Jehu then killed Joram, king of Israel (2 Kgs 9:24), and Ahaziah, king of Judah (2 Kgs 9:27; 2 Chr 22:9). After the death of her son, Athaliah seized the throne of Judah by destroying (so she thought) all the males in the royal family (2 Kgs 11:1; 2 Chr 22:10). But Jehoshabeath, Jehoram’s daughter and the wife of Jehoiada the priest, rescued Ahaziah’s son Joash and hid him away (2 Kgs 11:2-3; 2 Chr 22:11-12).<\/p>\n<p>After six years Jehoiada “took courage” and resolved to reveal the young prince Joash to the people, making an agreement with some mercenary army officers who summoned to Jerusalem “the Levites . . . and the heads of fathers’ houses of Israel” (2 Chr 23:1-3, <span>rsv<\/span>). In a secret ceremony in the temple Joash was crowned king. Athaliah heard people rejoicing and blowing trumpets and tried to halt the proceedings by tearing her clothes and yelling, “Treason!” She was immediately taken from the temple area and executed (2 Kgs 11:13-16; 2 Chr 23:12-15). <em>See<\/em> Israel, History of; Kings, Books of First and Second.<\/p>\n<li>2. One of the sons of Jehoram from Benjamin’s tribe (1 Chr 8:26).<\/li>\n<li>3. Father of Jeshaiah, the head of the sons of Elam who returned from Babylon with Ezra (Ezr 8:7).<\/li>","summary_ro":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","summary_en":"ATHALIAH 1. Wife of King Jehoram of Judah, and daughter of King Ahab of Israel and his wife, Jezebel. Athaliah, Judah’s only queen, ruled 841–835 BC (2 Kgs 11; 2 Chr 22–23). Like her mother, Jezebel, Athaliah worshiped the Canaanite god Baal and encouraged her husband to do the same. Evidently she had considerable influence over Jehoram. After his death their son Ahaziah was made king (2 Kgs 8:25-27; 2 Chr 22:1). Like Jehoram, Ahaziah was influenced by Athaliah and did “what was evil in the L...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18800,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoshabeath*","title_en":"Jehoshabeath*","content_ro":"<h3>JEHOSHABEATH*<\/h3>\n<p>Alternate name for Jehosheba, daughter of Judah’s King Jehoram, in 2 Chronicles 22:11. <em>See<\/em> Jehosheba.<\/p>","content_en":"<h3>JEHOSHABEATH*<\/h3>\n<p>Alternate name for Jehosheba, daughter of Judah’s King Jehoram, in 2 Chronicles 22:11. <em>See<\/em> Jehosheba.<\/p>","summary_ro":"JEHOSHABEATH* Alternate name for Jehosheba, daughter of Judah’s King Jehoram, in 2 Chronicles 22:11. See Jehosheba.","summary_en":"JEHOSHABEATH* Alternate name for Jehosheba, daughter of Judah’s King Jehoram, in 2 Chronicles 22:11. See Jehosheba.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18830,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehosheba","title_en":"Jehosheba","content_ro":"<h3>JEHOSHEBA<\/h3>\n<p>Daughter of King Jehoram of Judah (853–841 <span>BC<\/span>) and Queen Athaliah, sister of King Ahaziah (841 <span>BC<\/span>), and wife of Jehoiada the high priest. Upon Ahaziah’s death, Athaliah attempted to kill all the remaining royal heirs to the throne; Jehosheba, however, hid young Joash, Ahaziah’s son, in a temple bedroom for the duration of Athaliah’s reign (841–835 <span>BC<\/span>; 2 Kgs 11:2). Jehosheba is alternately spelled Jehoshabeath in 2 Chronicles 22:11.<\/p>","content_en":"<h3>JEHOSHEBA<\/h3>\n<p>Daughter of King Jehoram of Judah (853–841 <span>BC<\/span>) and Queen Athaliah, sister of King Ahaziah (841 <span>BC<\/span>), and wife of Jehoiada the high priest. Upon Ahaziah’s death, Athaliah attempted to kill all the remaining royal heirs to the throne; Jehosheba, however, hid young Joash, Ahaziah’s son, in a temple bedroom for the duration of Athaliah’s reign (841–835 <span>BC<\/span>; 2 Kgs 11:2). Jehosheba is alternately spelled Jehoshabeath in 2 Chronicles 22:11.<\/p>","summary_ro":"JEHOSHEBA Daughter of King Jehoram of Judah (853–841 BC) and Queen Athaliah, sister of King Ahaziah (841 BC), and wife of Jehoiada the high priest. Upon Ahaziah’s death, Athaliah attempted to kill all the remaining royal heirs to the throne; Jehosheba, however, hid young Joash, Ahaziah’s son, in a temple bedroom for the duration of Athaliah’s reign (841–835 BC; 2 Kgs 11:2). Jehosheba is alternately spelled Jehoshabeath in 2 Chronicles 22:11.","summary_en":"JEHOSHEBA Daughter of King Jehoram of Judah (853–841 BC) and Queen Athaliah, sister of King Ahaziah (841 BC), and wife of Jehoiada the high priest. Upon Ahaziah’s death, Athaliah attempted to kill all the remaining royal heirs to the throne; Jehosheba, however, hid young Joash, Ahaziah’s son, in a temple bedroom for the duration of Athaliah’s reign (841–835 BC; 2 Kgs 11:2). Jehosheba is alternately spelled Jehoshabeath in 2 Chronicles 22:11.","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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