1
Ioas avea şapte ani, când a ajuns împărat, şi a domnit patruzeci de ani la Ierusalim. Mamă-sa se chema Ţibia, din Beer-Şeba.
2
Ioas a făcut ce este bine înaintea Domnului în tot timpul vieţii preotului Iehoiada.
3
Iehoiada a luat pentru Ioas două neveste, şi Ioas a născut fii şi fiice.
4
După aceea, Ioas şi-a pus de gând să dreagă Casa Domnului.
5
A strâns pe preoţi şi pe Leviţi, şi le-a zis: ,,Duceţi-vă prin cetăţile lui Iuda, şi strângeţi bani din tot Israelul, pe fiecare an, pentru dregerea Casei Dumnezeului vostru. Şi grăbiţi-vă cu lucrul acesta.`` Dar Leviţii nu s-au grăbit.
6
Împăratul a chemat pe marele preot Iehoiada, şi i-a zis: ,,Pentruce n-ai vegheat ca Leviţii să strângă`` din Iuda şi din Ierusalim darea poruncită de Moise, robul Domnului, şi pusă pe adunarea lui Israel pentru cortul mărturiei?
7
Căci nelegiuita aceea de Atalia şi fiii ei au pustiit Casa lui Dumnezeu, şi au întrebuinţat în slujba Baalilor toate lucrurile închinate Casei Domnului.``
8
Atunci împăratul a poruncit să se facă o ladă, şi să se pună afară la poarta Casei Domnului.
9
Şi s-a dat de veste în Iuda şi în Ierusalim ca să se aducă Domnului darea pusă de Moise, robul Domnului, pe Israel în pustie.
10
Toate căpeteniile şi tot poporul s-au bucurat de lucrul acesta, şi au adus şi au aruncat în ladă tot ce aveau de plătit.
11
Când vedeau Leviţii că e mult argint în ladă şi că era vremea ca s-o dea în mânile dregătorilor împărtului, venea logofătul împăratului şi slujbaşul marelui preot şi goleau lada. Apoi o luau şi o puneau iarăş la loc. Aşa făceau în fiecare zi, şi au strâns mult argint.
12
Împăratul şi Iehoiada îl dădeau meşterilor însărcinaţi cu facerea lucrării în Casa Domnului, cari tocmeau cioplitori de piatră şi tâmplari, ca să dreagă Casa Domnului, precum şi lucrători în fier şi aramă, ca să dreagă Casa Domnului.
13
Lucrătorii s-au apucat de lucru, şi au isprăvit ce era de dres; au pus casa lui Dumnezeu iarăş în stare bună şi au întărit-o.
14
Când au isprăvit, au adus înaintea împăratului şi înaintea lui Iehoiada argintul care mai rămăsese. Şi cu el au făcut unelte pentru casa Domnului, unelte pentru slujbă şi pentru arderile de tot, pahare şi alte scule de aur şi de argint. Şi, în tot timpul vieţii lui Iehoiada, au adus necurmat arderi de tot în Casa Domnului.
15
Iehoiada a murit bătrân şi sătul de zile. La moarte, avea o sută treizeci de ani.
16
L-au îngropat în cetatea lui David la un loc cu împăraţii, pentrucă făcuse bine în Israel, şi faţă de Dumnezeu şi faţă de Casa Lui.
17
După moartea lui Iehoiada, căpeteniile lui Iuda au venit şi s-au închinat înaintea împăratului. Atunci împăratul i-a ascultat.
18
Şi au părăsit Casa Domnului, Dumnezeului părinţilor lor, şi au slujit Astarteelor şi idolilor. Mânia Domnului a venit asupra lui Iuda şi asupra Ierusalimului, pentrucă se făcuseră vinovaţi în felul acesta.
19
Domnul a trimes la ei prooroci să-i întoarcă înapoi la El, dar n-au ascultat de înştiinţările pe cari le-au primit.
20
Zaharia, fiul preotului Iehoiada, a fost îmbrăcat cu Duhul lui Dumnezeu. El s-a înfăţişat înaintea poporului şi i-a zis: ,,Aşa vorbeşte Dumnezeu: ,,Pentruce călcaţi poruncile Domnului? Nu veţi propăşi. Pentrucă aţi părăsit pe Domnul, şi El vă va părăsi.``
21
Şi au uneltit împotriva lui, şi l-au ucis cu pietre, din porunca împăratului, în curtea Casei Domnului.
22
Împăratul Ioas nu şi-a adus aminte de bunăvoinţa pe care o avusese faţă de el Iehoiada, tatăl lui Zaharia, şi a omorât pe fiul lui. Zaharia a zis când a murit: ,,Domnul să vadă, şi să judece!``
23
După trecerea anului, oastea Sirienilor s-a suit împotriva lui Ioas, şi a venit în Iuda şi la Ierusalim. Au omorât din popor pe toate căpeteniile poporului, şi au trimes împăratului toată prada la Damasc.
24
Oastea Sirienilor a venit cu un mic număr de oameni. Totuş, Domnul a dat în mânile lor o oaste foarte însemnată, pentrucă părăsiseră pe Domnul, Dumnezeul părinţilor lor. Astfel au pedepsit Sirienii pe Ioas.
25
Când au plecat dela el, după ce-l lăsaseră în mari suferinţe, slujitorii lui au uneltit împotriva lui din pricina sângelui fiului preotului Iehoiada. L-au omorât în patul lui, şi a murit. L-au îngropat în cetatea lui David, dar nu l-au îngropat în mormintele împăraţilor.
26
Iată pe ceice au uneltit împotriva lui: Zabad, fiul Şimeatei, o femeie Amonită, şi Iozabad, fiul Şimritei, o femeie Moabită.
27
Cât despre fiii lui, despre marele număr de proorocii făcute cu privire la el, şi despre dregerea Casei lui Dumnezeu, toate acestea sânt scrise în istoria din cartea împăraţilor. În locul lui a domnit fiul său Amaţia.
{"verseMap":{"1":[{"id":18691,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39303,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zibiah","title_en":"Zibiah","content_ro":"<h3>ZIBIAH<\/h3>\n<p>Mother of King Jehoash of Judah, from the town of Beersheba (2 Kgs 12:1; 2 Chr 24:1).<\/p>","content_en":"<h3>ZIBIAH<\/h3>\n<p>Mother of King Jehoash of Judah, from the town of Beersheba (2 Kgs 12:1; 2 Chr 24:1).<\/p>","summary_ro":"ZIBIAH Mother of King Jehoash of Judah, from the town of Beersheba (2 Kgs 12:1; 2 Chr 24:1).","summary_en":"ZIBIAH Mother of King Jehoash of Judah, from the town of Beersheba (2 Kgs 12:1; 2 Chr 24:1).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:1","title_en":"Study Note: 2 Cronici 24:1","content_ro":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","content_en":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","summary_ro":"24:1 Joash reigned from 835 to 796 BC.","summary_en":"24:1 Joash reigned from 835 to 796 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75501,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:1","title_en":"Study Note: 2 Cronici 24:1","content_ro":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","content_en":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","summary_ro":"24:1 Joash reigned from 835 to 796 BC.","summary_en":"24:1 Joash reigned from 835 to 796 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:1","title_en":"Study Note: 2 Cronici 24:1","content_ro":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","content_en":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","summary_ro":"24:1 Joash reigned from 835 to 796 BC.","summary_en":"24:1 Joash reigned from 835 to 796 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:1","title_en":"Study Note: 2 Cronici 24:1","content_ro":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","content_en":"<p><strong>24:1<\/strong> <em>Joash<\/em> reigned from 835 to 796 <span>BC<\/span>.<\/p>","summary_ro":"24:1 Joash reigned from 835 to 796 BC.","summary_en":"24:1 Joash reigned from 835 to 796 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":47876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:3","title_en":"Study Note: 2 Cronici 24:3","content_ro":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","content_en":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","summary_ro":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","summary_en":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75502,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:3","title_en":"Study Note: 2 Cronici 24:3","content_ro":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","content_en":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","summary_ro":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","summary_en":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:3","title_en":"Study Note: 2 Cronici 24:3","content_ro":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","content_en":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","summary_ro":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","summary_en":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:3","title_en":"Study Note: 2 Cronici 24:3","content_ro":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","content_en":"<p><strong>24:3<\/strong> <em>Jehoiada chose two wives for Joash<\/em><em>,<\/em> probably to ensure that David’s royal line would be replenished with plenty of descendants.<\/p>","summary_ro":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","summary_en":"24:3 Jehoiada chose two wives for Joash, probably to ensure that David’s royal line would be replenished with plenty of descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":18693,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:4","title_en":"Study Note: 2 Cronici 24:4","content_ro":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","content_en":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","summary_ro":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","summary_en":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75503,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:4","title_en":"Study Note: 2 Cronici 24:4","content_ro":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","content_en":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","summary_ro":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","summary_en":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:4","title_en":"Study Note: 2 Cronici 24:4","content_ro":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","content_en":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","summary_ro":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","summary_en":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:4","title_en":"Study Note: 2 Cronici 24:4","content_ro":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","content_en":"<p><strong>24:4-8<\/strong> There is no indication regarding when <em>Joash<\/em> first attempted to refurbish <em>the Temple<\/em>. However, after the first failure to raise funds, Joash summoned <em>Jehoiada<\/em> a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.<\/p>","summary_ro":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","summary_en":"24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":10173,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eduth*","title_en":"Eduth*","content_ro":"<h3>EDUTH*<\/h3>\n<p>Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase <em>Shushan Eduth.<\/em> The phrase means “Lily of Testimony.”<\/p>\n<p><em>See also<\/em> Music.<\/p>","content_en":"<h3>EDUTH*<\/h3>\n<p>Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase <em>Shushan Eduth.<\/em> The phrase means “Lily of Testimony.”<\/p>\n<p><em>See also<\/em> Music.<\/p>","summary_ro":"EDUTH* Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase Shushan Eduth. The phrase means “Lily of Testimony.” See also Music.","summary_en":"EDUTH* Hebrew word usually translated “testimony,” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7-8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the law of God in general (Ps 19:8). The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase Shushan Eduth. The phrase means “Lily of Testimony.” See also Music.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":34092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Scribe","title_en":"Scribe","content_ro":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","content_en":"<h3>SCRIBE<\/h3>\n<p>Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus.<\/p>\n<p class=\"h2\" id=\"ScribesinPreexilicTimes\">Scribes in Preexilic Times<\/p>\n<p>The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion of the term “scribe” and has no particular religious connotation. Scribes were employed to keep accounts or transcribe legal information (Jer 32:12), military data (2 Chr 26:11), other public documents (Jgs 8:14; Is 50:1), or personal correspondence (Jer 36:18). These secretaries were essential to royal administrations, and there is frequent mention of a chief scribe who functioned as a court recorder (1 Kgs 4:3; 2 Chr 24:11), adviser (2 Sm 8:16-17; 2 Kgs 18:18; 22:12; 1 Chr 27:32; Is 36:3), and financial overseer (2 Kgs 22:3-4). Secretaries or scribes were associated with the priesthood as well, serving as recorders for temple affairs (1 Chr 24:6; 2 Chr 34:13-15).<\/p>\n<p class=\"h2\" id=\"ScribesinPostexilicTimes\">Scribes in Postexilic Times<\/p>\n<p>With the restoration of Judaism under Ezra and Nehemiah, the term “scribe” begins to be associated more narrowly with those who gathered together, studied, and interpreted the Torah (Jewish law). They became, in essence, a separate profession of teachers (although unpaid), able to preserve accurately the law of Moses and interpret it to meet conditions in postexilic times. In this initial period, Ezra himself appears as the ideal “scribe who studied and taught the commands and laws of the <span>Lord<\/span> to Israel” (Ezr 7:11, <span>nlt<\/span>). In Ecclesiasticus, the scribe is portrayed as one who, because of his diligent study of the Law, the Prophets, and Writings (Ecclus 38:24ff; 39:1), is able to penetrate the hidden meanings of texts (39:2-3) and thus is able to serve as judge and counsel for the affairs of the people and state (38:33; 39:4-8). Because of his invaluable place in a society governed by the Torah, the scribe is worthy of praise and veneration throughout succeeding generations (39:9). By the second century <span>BC<\/span>, the scribes were a fairly distinct class in Jewish society. They appear as such during the Maccabean wars, acting as a negotiating body with the rival Syrians (1 Macc 7:12). It is also significant that, from this time forward, the history of the scribe in Jewish life is closely linked with the rise of the Pharisees. Although there were apparently some scribes affiliated with the rival Sadducean party, the party of the Pharisees, with its absolute devotion to the law (including the oral law), became the primary religiopolitical affiliation for the scribes (see the close connection in the NT: Mt 5:20; 12:38; 15:1; Mk 7:5; Lk 6:7).<\/p>\n<p class=\"h2\" id=\"TrainingandStatus\">Training and Status<\/p>\n<p>The training of scribes initially occurred within priestly family-based guilds that guaranteed the regulation and perpetuation of this position (1 Chr 2:55). Later, scribal training in the law became open to members of all classes, with the eventual result, by Jesus’ time, of scribes from nonpriestly families being far more numerous and influential. Training in the law began at an early age under the personal supervision of a teacher (rabbi), who gave instructions in all matters pertaining to the law and its interpretation for present needs. Because the written law of Moses could not possibly speak directly to conditions in postexilic times, the oral interpretation and application of the written law to meet such current needs was a significant contribution by the scribes. Such oral law promulgated by them was regarded as equal to the written law and equally binding for those desiring to please God (see Mk 7:6-13). This important function, lying at the heart of Jewish life, accounts for the participation of the scribes in the Sanhedrin. The Sanhedrin, in order to make legal decisions in keeping with the law, obviously needed the presence of those most knowledgeable about the minutest details of the Torah and the principles governing its application to new circumstances. The scribes, consequently, were the only members outside the aristocratic high priests and elders to be represented in this Jewish supreme court (Mt 26:57; Mk 14:43, 53; Lk 22:66; Acts 23:9). Being the authoritative instructors of the law both within the temple (Lk 2:46) and within the various synagogues of Judea and Galilee (5:17), as well as prominent members of the Sanhedrin, the scribes were greatly respected within the Jewish community. They wore special robes (Mk 12:38) with memorial fringes at the bottom and phylacteries, or “prayer boxes,” hanging from the arms (Mt 23:5). Such attire made their presence obvious and occasioned the rising or bowing of the common people when they passed (Mk 12:38). They were addressed with respect as “rabbi” or “master” (Mt 23:7) and were given the place of honor at worship as well as at social affairs (Mt 23:2; Mk 12:39; Lk 20:46). Indeed, the high regard the Jews held for their scribes is testified by the fact that such teachers of the law were buried alongside the tombs of the patriarchs and prophets.<\/p>\n<p class=\"h2\" id=\"TheScribesinJesusDay\">The Scribes in Jesus’ Day<\/p>\n<p>The scribes appear predominantly in the ministry of Jesus as those concerned with the circumspectness of legal observance. Luke refers to the scribes as “lawyers,” thereby describing their chief function as interpreters of the Jewish law in a way that communicated to his gentile audience. It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the law on numerous occasions: in forgiving sins (Mt 9:1-3; Lk 5:17-26), in breaking their notion of Sabbath observance through work (Lk 6:1-2) and healing (vv 6-11), in not following their accepted ceremonial washings (Mk 7:2-5), and in ignoring their practice of fasting (Lk 5:33-39). Not surprisingly, they especially disapproved of Jesus’ practice of mingling with the unclean and outcasts of Jewish society (Mk 2:16-17; Lk 15:1-2). In a similar light, they are not unfrequently found presenting questions concerning the law for the purpose of tricking Jesus (Mk 7:5; 12:28, 35; Lk 11:53; Jn 8:3-4). In a similar fashion, they demanded that Jesus make his identity clear (Mt 12:38) and reveal the source of his authority to perform miracles (Mk 3:22; Lk 20:1-4). Although there is evidence that a minority of the scribes accepted Jesus (Mt 8:19; 13:52; Mk 12:32; Jn 3:1-2), their primary attitude toward Jesus was one of hostility. As previously suggested, this was partly due to Jesus’ differing expression of fidelity to the Mosaic law and his openness toward the outcasts. It was also partly due to the rising popularity of Jesus among the people, which posed a threat to their own authority (Mt 7:29) and to the safety of the city (Mt 21:15; Mk 11:18). Certainly, another major contributing factor of their opposition to Jesus was his exposure of their hypocrisy and corruption. In his rebukes of the scribes and the Pharisees, Jesus openly accused them of catering to public approval (Mt 23:5-7; Mk 12:38-39; Lk 11:43). While appearing to be outwardly correct and holy, they were inwardly corrupt (Mt 23:25-28; Lk 11:39-41). Jesus also attacked the principle of oral law taught by the scribes, which they demanded that the people follow. Jesus charged that the oral law was a “heavy burden” that the scribes themselves did not even bother to follow (Mt 23:2-4, 13-22; Lk 11:46). While emphasizing the minor points of the law, the scribes were also guilty of ignoring the weightier concerns of justice, mercy, and faith (Mt 23:23-24; Mk 12:40; Lk 11:42). Contrary to being the descendants of the prophets, as the scribes held themselves to be, the scribes (Jesus claimed) would have killed the prophets if they had lived in their day (Mt 23:29-36; Lk 20:9-19).<\/p>\n<p>It is not surprising to find, therefore, the scribes anxious to get rid of Jesus (Mk 14:1; Lk 11:53). His more flexible interpretation of the law posed a clear threat to their position and authority within the community. The scribes joined forces with their normal opponents (the high priesthood) to engineer Jesus’ arrest (Mk 14:43). When Jesus appeared before them and the rest of the Sanhedrin, they worked with the other leaders to construct a case against him worthy of death (Mt 26:57-66). When taking Jesus before Herod, they stood by and shouted their accusations with the others (Lk 23:10). Finally, they participated with other members of the Sanhedrin in mocking Jesus on the cross, demanding that Jesus save himself by coming down from the cross (Mt 27:41-43). Prior to the destruction of Jerusalem in <span>AD<\/span> 70, the scribes continued with the other elements of the Sanhedrin to oppose the early Christian church, and they brought about Stephen’s martyrdom (Acts 6:12-14).<\/p>\n<p><em>See also<\/em> Judaism; Pharisees; Writer.<\/p>","summary_ro":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","summary_en":"SCRIBE Reference in early OT times to those employed for their ability to transcribe information. After the exile, scribes were a class of scholars who taught, copied, and interpreted the Jewish law for the people. They appear in the Gospels primarily as opponents of Jesus. Scribes in Preexilic Times The ability to read and write was not widespread in ancient Israel, and professional secretaries were needed in the various aspects of public life. This appears to be the earliest biblical notion...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":6112,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Carpenter","title_en":"Carpenter","content_ro":"<h3>CARPENTER<\/h3>\n<p>One who worked with timber, setting up the framework of houses, the roofing, windows, and doors. Often small structures were erected by the householder, but temples and palaces required specialized artisans where carpenters worked alongside stonemasons (2 Kgs 12:11; 22:6; 1 Chr 14:1; 22:15; 2 Chr 24:12; 34:11; Ezr 3:7). Carpentry is seldom referred to in the NT, though it was the profession of Jesus and his father Joseph (Mt 13:55; Mk 6:3).<\/p>","content_en":"<h3>CARPENTER<\/h3>\n<p>One who worked with timber, setting up the framework of houses, the roofing, windows, and doors. Often small structures were erected by the householder, but temples and palaces required specialized artisans where carpenters worked alongside stonemasons (2 Kgs 12:11; 22:6; 1 Chr 14:1; 22:15; 2 Chr 24:12; 34:11; Ezr 3:7). Carpentry is seldom referred to in the NT, though it was the profession of Jesus and his father Joseph (Mt 13:55; Mk 6:3).<\/p>","summary_ro":"CARPENTER One who worked with timber, setting up the framework of houses, the roofing, windows, and doors. Often small structures were erected by the householder, but temples and palaces required specialized artisans where carpenters worked alongside stonemasons (2 Kgs 12:11; 22:6; 1 Chr 14:1; 22:15; 2 Chr 24:12; 34:11; Ezr 3:7). Carpentry is seldom referred to in the NT, though it was the profession of Jesus and his father Joseph (Mt 13:55; Mk 6:3).","summary_en":"CARPENTER One who worked with timber, setting up the framework of houses, the roofing, windows, and doors. Often small structures were erected by the householder, but temples and palaces required specialized artisans where carpenters worked alongside stonemasons (2 Kgs 12:11; 22:6; 1 Chr 14:1; 22:15; 2 Chr 24:12; 34:11; Ezr 3:7). Carpentry is seldom referred to in the NT, though it was the profession of Jesus and his father Joseph (Mt 13:55; Mk 6:3).","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24600,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Masonry Mason","title_en":"Masonry Mason","content_ro":"<h3>MASON, MASONRY<\/h3>\n<p>Worker in and craft of brick and stonework. The mason prepared stone from the quarry for use in building. In Israel’s early days masons were brought from Phoenicia (2 Sm 5:11; 1 Kgs 5:17-18; 1 Chr 14:1), but later Israelite masons did their own work (2 Kgs 12:12; 22:6; 2 Chr 24:12; Ezr 3:7).<\/p>","content_en":"<h3>MASON, MASONRY<\/h3>\n<p>Worker in and craft of brick and stonework. The mason prepared stone from the quarry for use in building. In Israel’s early days masons were brought from Phoenicia (2 Sm 5:11; 1 Kgs 5:17-18; 1 Chr 14:1), but later Israelite masons did their own work (2 Kgs 12:12; 22:6; 2 Chr 24:12; Ezr 3:7).<\/p>","summary_ro":"MASON, MASONRY Worker in and craft of brick and stonework. The mason prepared stone from the quarry for use in building. In Israel’s early days masons were brought from Phoenicia (2 Sm 5:11; 1 Kgs 5:17-18; 1 Chr 14:1), but later Israelite masons did their own work (2 Kgs 12:12; 22:6; 2 Chr 24:12; Ezr 3:7).","summary_en":"MASON, MASONRY Worker in and craft of brick and stonework. The mason prepared stone from the quarry for use in building. In Israel’s early days masons were brought from Phoenicia (2 Sm 5:11; 1 Kgs 5:17-18; 1 Chr 14:1), but later Israelite masons did their own work (2 Kgs 12:12; 22:6; 2 Chr 24:12; Ezr 3:7).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:12","title_en":"Study Note: 2 Cronici 24:12","content_ro":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","content_en":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","summary_ro":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","summary_en":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75504,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:12","title_en":"Study Note: 2 Cronici 24:12","content_ro":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","content_en":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","summary_ro":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","summary_en":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:12","title_en":"Study Note: 2 Cronici 24:12","content_ro":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","content_en":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","summary_ro":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","summary_en":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:12","title_en":"Study Note: 2 Cronici 24:12","content_ro":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","content_en":"<p><strong>24:12-14<\/strong> The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.<\/p>","summary_ro":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","summary_en":"24:12-14 The book of Kings indicates that the funds collected for repairing the Temple were used only for wages (2 Kgs 12:13-14); Chronicles further explains that the funds were used for Temple artifacts only after the repairs were completed.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":18695,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":41755,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69381,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97007,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124633,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18696,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36995,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:15","title_en":"Study Note: 2 Cronici 24:15","content_ro":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","content_en":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","summary_ro":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","summary_en":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75505,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:15","title_en":"Study Note: 2 Cronici 24:15","content_ro":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","content_en":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","summary_ro":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","summary_en":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:15","title_en":"Study Note: 2 Cronici 24:15","content_ro":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","content_en":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","summary_ro":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","summary_en":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:15","title_en":"Study Note: 2 Cronici 24:15","content_ro":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","content_en":"<p><strong>24:15-16<\/strong> A lifespan of <em>130<\/em> years indicates that <em>Jehoiada<\/em> received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.<\/p>","summary_ro":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","summary_en":"24:15-16 A lifespan of 130 years indicates that Jehoiada received great blessing by the Lord. Further, his royal burial as a priest-king shows great honor from the people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":24223,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Manasseh (Person)","title_en":"Manasseh (Person)","content_ro":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","content_en":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","summary_ro":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","summary_en":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":6395,"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}],"20":[{"id":3799,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Barachiah, Barachias*","title_en":"Barachiah, Barachias*","content_ro":"<h3>BARACHIAH, BARACHIAS*<\/h3>\n<p>Name attributed in the NT to Zechariah’s father (Mt 23:35). Zechariah, executed in the temple by order of King Joash, was said to be the son of Jehoiada (2 Chr 24:20-22). “Son of Barachiah” could be a copyist’s addition, since in the parallel passage in Luke’s Gospel (Lk 11:51) the name does not appear in the most reliable manuscripts. A copyist may have confused the martyred Zechariah with the postexilic prophet Zechariah, whose father was Berechiah (Zec 1:1, 7).<\/p>","content_en":"<h3>BARACHIAH, BARACHIAS*<\/h3>\n<p>Name attributed in the NT to Zechariah’s father (Mt 23:35). Zechariah, executed in the temple by order of King Joash, was said to be the son of Jehoiada (2 Chr 24:20-22). “Son of Barachiah” could be a copyist’s addition, since in the parallel passage in Luke’s Gospel (Lk 11:51) the name does not appear in the most reliable manuscripts. A copyist may have confused the martyred Zechariah with the postexilic prophet Zechariah, whose father was Berechiah (Zec 1:1, 7).<\/p>","summary_ro":"BARACHIAH, BARACHIAS* Name attributed in the NT to Zechariah’s father (Mt 23:35). Zechariah, executed in the temple by order of King Joash, was said to be the son of Jehoiada (2 Chr 24:20-22). “Son of Barachiah” could be a copyist’s addition, since in the parallel passage in Luke’s Gospel (Lk 11:51) the name does not appear in the most reliable manuscripts. A copyist may have confused the martyred Zechariah with the postexilic prophet Zechariah, whose father was Berechiah (Zec 1:1, 7).","summary_en":"BARACHIAH, BARACHIAS* Name attributed in the NT to Zechariah’s father (Mt 23:35). Zechariah, executed in the temple by order of King Joash, was said to be the son of Jehoiada (2 Chr 24:20-22). “Son of Barachiah” could be a copyist’s addition, since in the parallel passage in Luke’s Gospel (Lk 11:51) the name does not appear in the most reliable manuscripts. A copyist may have confused the martyred Zechariah with the postexilic prophet Zechariah, whose father was Berechiah (Zec 1:1, 7).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6399,"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":18697,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31694,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophetess Prophet","title_en":"Prophetess Prophet","content_ro":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","content_en":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","summary_ro":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","summary_en":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39034,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39069,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Zechariah","title_en":"Book of Zechariah","content_ro":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","content_en":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","summary_ro":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","summary_en":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:20","title_en":"Study Note: 2 Cronici 24:20","content_ro":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","content_en":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","summary_ro":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","summary_en":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75506,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:20","title_en":"Study Note: 2 Cronici 24:20","content_ro":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","content_en":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","summary_ro":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","summary_en":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:20","title_en":"Study Note: 2 Cronici 24:20","content_ro":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","content_en":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","summary_ro":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","summary_en":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:20","title_en":"Study Note: 2 Cronici 24:20","content_ro":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","content_en":"<p><strong>24:20-22<\/strong> <em>Jehoiada<\/em> had scrupulously preserved <em>the courtyard of the<\/em> <span>Lord<\/span><em>’s Temple<\/em> from bloodshed and the dynasty of David from extinction. Yet ironically, <em>Zechariah<\/em> his son was murdered in the very place and by the very king, <em>Joash<\/em><em>,<\/em> who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • <em>“May the<\/em> <span>Lord<\/span><em> . . . avenge my death!”<\/em> This prayer for vengeance was similar to those that King David himself had prayed against the injustices done to him by Saul (cp. Pss 5:10; 7:9; 9:19-20; 28:4; 56:7; 139:19; see also “Prayers for Vengeance” Theme Note).<\/p>","summary_ro":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","summary_en":"24:20-22 Jehoiada had scrupulously preserved the courtyard of the Lord’s Temple from bloodshed and the dynasty of David from extinction. Yet ironically, Zechariah his son was murdered in the very place and by the very king, Joash, who was protected during the coup. Jesus made reference to this murder when he was criticizing the religious leaders (Matt 23:35; Luke 11:51). • “May the Lord . . . avenge my death!” This prayer for vengeance was similar to those that King David himself had prayed a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61231,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62412,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88857,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90038,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116483,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117664,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144109,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145290,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Righteous Suffer","title_en":"The Righteous Suffer","content_ro":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","content_en":"<h3>The Righteous Suffer<\/h3>\n<p>The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies.<\/p>\n<p>Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and consequence. Some today blindly follow Job’s friends in equating godliness with material blessing. But at its root, this perspective is flawed, as demonstrated by the many examples throughout history of righteous suffering—including, of course, Christ himself. As believers we are told that “we must also share [Christ’s] suffering” and “what we suffer now is nothing compared to the glory he will reveal to us later” (Rom 8:17-18). At the core of being a disciple of Christ is a willingness to follow him into suffering (see Luke 9:23-25; Phil 3:10-11).<\/p>\n<p>Even in his complaints, Job acknowledged that only God could provide the answers he needed. When Job wished for death, it was to gain relief until God could deal with him under more favorable conditions (14:13). When Job desired a mediator (9:33-35), it was to facilitate finding favor with God. When Job complained that God didn’t listen, it was because he knew that his answers had to come from God (see 19:25-27). That is the very essence of faith.<\/p>\n<p>We are not meant to know or understand everything (see Gen 2:16-17; Deut 29:29; Acts 1:7; 1 Thes 5:1-2). Some things are for God alone to comprehend and direct according to his sovereign will. Our response is to live by faith. Even when we suffer, we can trust God (see Rom 8:26-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:4-8; 26:17-33; 31:38-42; 37:2-36; 39:1-20; Exod 1:8-11; 1 Sam 18:10-11, 28-29; 19:10; 22:1-19; 1 Kgs 21:1-15; 2 Chr 24:20-22; Job 9:33-35; 14:13; 19:25-27; Isa 54:17; Jer 11:18-21; 26:1-23; 38:1-13; Matt 23:29-37; John 5:24; 15:20; Acts 6:8–7:60; Rom 8:17-18, 26-39; Heb 12:1-13; 1 Pet 4:12-16<\/p>","summary_ro":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","summary_en":"The Righteous Suffer The book of Job invites us to examine the basis of our faith in God. Job’s loss of possessions and family members and the alienation of his friends shook his faith to its foundation. However, he maintained his trust in God, and he proved Satan’s accusations to be lies. Sin undoubtedly brings suffering, but as the book of Job demonstrates, suffering is not necessarily the result of one’s sin. Human suffering is more complex than a simple equation of individual behavior and...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":21722,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63307,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90933,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118559,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146185,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":18699,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20444,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Jonah","title_en":"Book of Jonah","content_ro":"<h3>JONAH, Book of<\/h3>\n<p>Fifth book of the 12 Minor Prophets in the traditional arrangement of the books of the OT. It is a literary narrative rather than a series of prophetic oracles, and it gives the account of Jonah’s experiences after he disobeyed a command from the Lord directing him to preach to the people of Nineveh. Several extraordinary events recorded in the book have made it the center of much controversy as to its interpretation.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Jonah has been traditionally ascribed to Jonah the son of Amittai, a prophet of great influence, who ministered during the reign of Jeroboam II of Israel (2 Kgs 14:25).<\/p>\n<p>The content of the book describes Jonah as an intensely patriotic person, but his misguided patriotism caused him to rebel at the possibility of Israel’s former enemies receiving forgiveness from God. One of the most important lessons of the book emerges when God rebukes Jonah’s exclusivistic attitude (Jon 4:6-11).<\/p>\n<p>Jesus used two of the experiences of Jonah as signs to his generation. The three days and nights spent by Jonah in the great fish served as an analogy of Jesus’ death and resurrection (Mt 12:38-41). Also, the positive response of the Ninevites to Jonah’s preaching was used by Jesus as a condemnation of the failure of many in his generation to believe in him (Lk 11:32).<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>The unusual elements in the book of Jonah have led to widely varying views of its nature. Not only has the account of Jonah being swallowed by the fish led some to think the book to be of a fabulous nature, but the account of the repentance of the people of Nineveh (Jon 3:5) also has been regarded as highly unlikely.<\/p>\n<p>The historicity of the book has been championed by outstanding biblical scholars. The basic approach of these scholars has been to counter the arguments of those who deny its historicity and to point to what is regarded as positive evidence for the historicity of the book in Jesus’ allusions to the prophecy and in early Jewish tradition.<\/p>\n<p>Opponents of the authenticity of Jonah point to the following difficulties: (1) The use of the expression “king of Nineveh” (3:6) appears to be an inaccuracy because Nineveh was the capital of Assyria. A contemporary would have referred to the king as the king of Assyria. (2) The use of the past tense to describe the city of Nineveh (v 3) seems to point to a much later date than the traditional view of the authorship of the book would permit. (3) The size of the city of Nineveh is described in greatly exaggerated terms (v 3). (4) The mass repentance of the Ninevites lacks historical support. (5) It is unlikely that a human being could exist within a fish for an extended period of time.<\/p>\n<p>With regard to the use of “king of Nineveh,” it should be noted that similar expressions may be found in the OT. Ahab, the king of Israel, is called “king of Samaria” (1 Kgs 21:1), and Ben-hadad, the king of Syria, is designated “king of Damascus” (2 Chr 24:23). The designation “king of Nineveh” is therefore not anomalous.<\/p>\n<p>The use of the past tense to describe the city of Nineveh may be regarded as nothing more than a simple narrative past tense describing the size of the city at the time that Jonah prophesied there.<\/p>\n<p>The description of the size of the city (“three days’ journey”) may be an indication of the length of time that it would take one to go through the suburbs included in the administrative district of Nineveh.<\/p>\n<p>The repentance of the Ninevites is not to be understood as a mass conversion to Yahweh, the God of Israel. The book of Jonah describes their response as repentance in view of the impending destruction threatened by Jonah (Jon 3:4). While secular history does not record such an event, there is evidence that such a response was possible. In less than a decade (765–759 <span>BC<\/span>) the city of Nineveh had experienced a total eclipse of the sun and two serious plagues. One can understand how the citizens of Nineveh may have been prepared for the preaching of this prophet who came to them in such an unusual way.<\/p>\n<p>It should also be noted that one of the kings of Assyria, Adad-nirari III, limited his worship to the god Nebo. If the prophetic ministry of Jonah was active during the time of his reign (810–783 <span>BC<\/span>), it is possible that the Jewish monotheism represented by Jonah may have found a more favorable climate than one would normally expect in a pagan society.<\/p>\n<p>The participation of the animals in the national penitence that followed Jonah’s preaching (3:7-8) is not unknown from history. The historian Herodotus records a similar event in the Persian Empire.<\/p>\n<p>The event that creates the greatest difficulty, however, is the experience of Jonah in the fish. It has often been pointed out that the gullets of most whales are not large enough to admit an object the size of a man. But the book does not say that it was a whale that swallowed Jonah, but simply a great fish (1:17). Even so, it is possible for a sperm whale to swallow an object as large as a man.<\/p>\n<p>Numerous examples of individuals being swallowed by whales have been cited in the past. While many of these accounts may be disregarded as fancy, it would be wrong to uncritically reject all of them. (An interesting account of one of these experiences may be found in the <em>Princeton Theological Review<\/em> 25, 1927, p. 636.) The experience of Jonah in the great fish need not be regarded as an absolute impossibility. The activities of God in history have often been accompanied by unusual or miraculous events.<\/p>\n<p>The difficulties of the book of Jonah have led many to regard the book as a prophetic parable rather than a record of historical fact. The most common interpretation is that the book is an expression of the universal concerns of God. As such, it inveighs against the exclusive nationalism of the Jews. This narrow-minded attitude, some suggest, fits best into the postexilic period, when the hatred of Israel for its former captors was still very bitter.<\/p>\n<p>There are several difficulties with this view. While there are a number of parables in the OT, none is as extensive as the book of Jonah. Also, since the major elements of a parable symbolize persons, objects, or concepts that contribute to the main teaching of the parable, the proponents of this view are hard pressed to show how the account of Jonah’s experience in the fish contributes to the central lesson of the parable.<\/p>\n<p>Another approach to the book is to regard it as an extended allegory. An allegory is a literary form, the basic elements of which are intended to symbolize or explain aspects of real life to which they are analogous. The intended meaning is usually evident or explained by the author. In the OT, allegories are short literary forms used to lend force to a pronouncement. The book of Jonah does not seem to fit this category. It is a narrative account with no evident meaning given to the various persons, objects, and events cited.<\/p>\n<p>There seems to be no convincing reason for rejecting the historicity of the book of Jonah on the basis of the arguments generally given. Jesus referred to the account of Jonah in a way that seems to imply his acceptance of its validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If Jonah was the son of Amittai cited in 2 Kings 14:25, the prophecy would have to be dated in the reign of Jeroboam II of Israel (793–753 <span>BC<\/span>). Jonah would then be one of the great eighth-century prophets who ministered during the Silver Age of Israel.<\/p>\n<p>Those who understand the book to have been written by an author other than Jonah place the writing at various times, from the period following the fall of Nineveh to well into the postexilic period.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Archaeological excavations at the site of ancient Nineveh have yielded many artifacts and literary works indicating that it was a cultural center for a great part of its history. In the Middle Assyrian period, the city of Nineveh was greatly enlarged and became an administrative center. Some of the most powerful Assyrian kings ruled from Nineveh.<\/p>\n<p>The city of Calah, to the south of Nineveh, had an area much smaller than Nineveh but housed almost 70,000 persons. The description of the vast population of Nineveh in the prophecy of Jonah seems to fit with this.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The purpose of the book of Jonah is to teach that God’s grace was not limited to the Hebrew people. This lesson is taught in the dramatic climax of the book. Jonah, filled with self-pity, laments the loss of the plant that gave him shade. God shows Jonah’s concern for the plant in stark contrast to his own concern for the thousands of people of Nineveh.<\/p>\n<p>The book clearly sets forth the fact that God’s mercy was not the sole possession of the Hebrew people of Jonah’s time but was available to all through repentance. Even Israel’s enemies could experience God’s mercy.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Jonah begins with a command from the Lord to the prophet directing him to preach to the people of Nineveh. Jonah was reluctant to go to Nineveh because he knew that the Ninevites would repent. He would therefore find himself in the dubious position of proclaiming God’s mercy to the hated Assyrians. Therefore, he fled from Joppa by ship in a futile attempt to flee from the presence of God. He boarded a ship bound for Tarshish, a Phoenician colony in southern Spain. It was as far west as Jonah could flee within the scope of the ancient Mediterranean world (1:1-3).<\/p>\n\n<p>God would not allow his servant to disobey without chastisement, however (1:4-16). God’s love demanded Jonah’s discipline. The program of discipline commenced with a divinely originated storm (v 4). In the midst of the terrifying rage of this storm, the sailors busied themselves with supplications to their individual pagan deities and with casting excess cargo overboard (v 5). Through all the commotion Jonah was asleep in the hold of the ship.<\/p>\n<p>The sailors were as yet unaware that Jonah was the real problem. The captain of the ship aroused Jonah and told him to pray to his god for deliverance from the tempest (v 6).<\/p>\n<p>Receiving no response to their supplications, the sailors proceeded to cast lots in an attempt to determine who on board was the cause of the wrath of the god who had brought the storm upon them (1:7); the lot indicated that Jonah was to blame. The sailors then wanted to know what god was responsible for the storm and why. Jonah’s testimony was simple and to the point: he was a Hebrew who worshiped the Lord who created both land and sea (v 9).<\/p>\n<p>The sailors asked Jonah what they should do to him since the storm was increasing in its fury (1:11). The captain had previously told Jonah to pray or perish. Now Jonah revealed that praying would not accomplish what his perishing could (v 12). He asked them to throw him into the sea.<\/p>\n<p>Before yielding to Jonah’s request, the sailors struggled to save the ship (1:13). Failing in their attempt, they cast him into the sea (v 15). Imagine the impression made on these sailors when the storm ceased as soon as Jonah’s body was in the sea. Their experience caused the ship’s crew to fear the Lord, and they offered a sacrifice and made vows to him (v 16).<\/p>\n<p>But God was not through with Jonah, for he prepared a great fish to swallow him (1:17). Jonah was in the belly of the fish for three days and nights (cf. Mt 12:38-41). From within the fish Jonah prayed to God (Jon 2:1), and thanked him for hearing his prayer and saving him from death in the sea (vv 7-8). Jonah’s deliverance brought him to the point of renewed devotion to God (v 9). It is significant that his prayer reflected a deep personal acquaintance with the Psalms (cf. Pss 3:8; 5:7; 18:4-19; 30:2-3; 31:6, 22; 39:9; 42:6-7; 59:17; 69:1-2; 120:1; 142:3; 144:2).<\/p>\n<p>The ultimate answer to Jonah’s prayers came when God provided him with the opportunity of obeying his commission and keeping his vows. The sea creature spit Jonah out upon the shore (Jon 2:10).<\/p>\n<p>The writer now turns his attention to God’s dealing with the city of Nineveh (chs 3–4). Jonah repented of his disobedience and manifested that repentance by going to Nineveh to declare God’s message (3:1-3). Upon his arrival in Nineveh, he proceeded to proclaim God’s message. The inhabitants of the city were told they had 40 days (v 4), but they evidently responded immediately.<\/p>\n<p>The people and their king repented in sackcloth and with fasting (3:5-6). Having repented privately, the king made a public proclamation to reinforce the response to God’s message (vv 7-9).<\/p>\n<p>God’s acceptance of Nineveh’s repentance (3:10) caused Jonah’s grudging attitude to return and he complained (4:1-3). His recently uttered psalm of prayerful praise to God (2:1-9) now turned to bitter grumbling. Jonah prayed again to God (4:2), revealing his reason for refusing to obey the first commission. He had personal knowledge of God’s loving and forgiving nature, and he resented that love and forgiveness being extended to the enemies of his country. In foolish abandon, Jonah asked to die rather than to see God’s work among the Ninevites (v 3).<\/p>\n<p>God’s compassion had been manifested to Nineveh, but he was also to show compassion again to Jonah by illustration and instruction (4:4-11). God’s quiet question, “Is it right for you to be angry about this?” must have probed Jonah’s innermost being (v 4). But the prophet preferred to put in a temporary shelter on the east side of Nineveh (v 5) waiting to see if anything would happen.<\/p>\n<p>God added a plant (something with large leaves) to the number of nature’s objects that he used in his dealings with Jonah (4:6). This provision for Jonah’s comfort brought him joy. But the plant was destroyed by a worm sent by God (v 7). Then God sent the hot sirocco wind to dry out the air, increase the heat, and add to Jonah’s misery (v 8). Again, Jonah begged to die.<\/p>\n<p>For the second time God questioned Jonah, “Is it right for you to be angry because the plant died?” (4:9, <span>nlt<\/span>). The point of the illustration was being driven home to the insensitive prophet. Jonah, however, responded with more bitterness (v 9). Jonah was greatly agitated because the loss of the plant affected him personally, even though he had nothing to do with its creation (v 10). The Lord Yahweh had created man. The Lord was concerned for the welfare of the Ninevites. Did not the great Creator have the right to be agitated over the destruction of Nineveh with its 120,000 children and all its animals (v 11)? As Jonah had desired the preservation of the plant, so God had desired even more exceedingly the preservation of Nineveh.<\/p>\n<p><em>See also<\/em> Jonah (Person); Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>JONAH, Book of<\/h3>\n<p>Fifth book of the 12 Minor Prophets in the traditional arrangement of the books of the OT. It is a literary narrative rather than a series of prophetic oracles, and it gives the account of Jonah’s experiences after he disobeyed a command from the Lord directing him to preach to the people of Nineveh. Several extraordinary events recorded in the book have made it the center of much controversy as to its interpretation.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Authenticity<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The book of Jonah has been traditionally ascribed to Jonah the son of Amittai, a prophet of great influence, who ministered during the reign of Jeroboam II of Israel (2 Kgs 14:25).<\/p>\n<p>The content of the book describes Jonah as an intensely patriotic person, but his misguided patriotism caused him to rebel at the possibility of Israel’s former enemies receiving forgiveness from God. One of the most important lessons of the book emerges when God rebukes Jonah’s exclusivistic attitude (Jon 4:6-11).<\/p>\n<p>Jesus used two of the experiences of Jonah as signs to his generation. The three days and nights spent by Jonah in the great fish served as an analogy of Jesus’ death and resurrection (Mt 12:38-41). Also, the positive response of the Ninevites to Jonah’s preaching was used by Jesus as a condemnation of the failure of many in his generation to believe in him (Lk 11:32).<\/p>\n<p class=\"h2\" id=\"Authenticity\">Authenticity<\/p>\n<p>The unusual elements in the book of Jonah have led to widely varying views of its nature. Not only has the account of Jonah being swallowed by the fish led some to think the book to be of a fabulous nature, but the account of the repentance of the people of Nineveh (Jon 3:5) also has been regarded as highly unlikely.<\/p>\n<p>The historicity of the book has been championed by outstanding biblical scholars. The basic approach of these scholars has been to counter the arguments of those who deny its historicity and to point to what is regarded as positive evidence for the historicity of the book in Jesus’ allusions to the prophecy and in early Jewish tradition.<\/p>\n<p>Opponents of the authenticity of Jonah point to the following difficulties: (1) The use of the expression “king of Nineveh” (3:6) appears to be an inaccuracy because Nineveh was the capital of Assyria. A contemporary would have referred to the king as the king of Assyria. (2) The use of the past tense to describe the city of Nineveh (v 3) seems to point to a much later date than the traditional view of the authorship of the book would permit. (3) The size of the city of Nineveh is described in greatly exaggerated terms (v 3). (4) The mass repentance of the Ninevites lacks historical support. (5) It is unlikely that a human being could exist within a fish for an extended period of time.<\/p>\n<p>With regard to the use of “king of Nineveh,” it should be noted that similar expressions may be found in the OT. Ahab, the king of Israel, is called “king of Samaria” (1 Kgs 21:1), and Ben-hadad, the king of Syria, is designated “king of Damascus” (2 Chr 24:23). The designation “king of Nineveh” is therefore not anomalous.<\/p>\n<p>The use of the past tense to describe the city of Nineveh may be regarded as nothing more than a simple narrative past tense describing the size of the city at the time that Jonah prophesied there.<\/p>\n<p>The description of the size of the city (“three days’ journey”) may be an indication of the length of time that it would take one to go through the suburbs included in the administrative district of Nineveh.<\/p>\n<p>The repentance of the Ninevites is not to be understood as a mass conversion to Yahweh, the God of Israel. The book of Jonah describes their response as repentance in view of the impending destruction threatened by Jonah (Jon 3:4). While secular history does not record such an event, there is evidence that such a response was possible. In less than a decade (765–759 <span>BC<\/span>) the city of Nineveh had experienced a total eclipse of the sun and two serious plagues. One can understand how the citizens of Nineveh may have been prepared for the preaching of this prophet who came to them in such an unusual way.<\/p>\n<p>It should also be noted that one of the kings of Assyria, Adad-nirari III, limited his worship to the god Nebo. If the prophetic ministry of Jonah was active during the time of his reign (810–783 <span>BC<\/span>), it is possible that the Jewish monotheism represented by Jonah may have found a more favorable climate than one would normally expect in a pagan society.<\/p>\n<p>The participation of the animals in the national penitence that followed Jonah’s preaching (3:7-8) is not unknown from history. The historian Herodotus records a similar event in the Persian Empire.<\/p>\n<p>The event that creates the greatest difficulty, however, is the experience of Jonah in the fish. It has often been pointed out that the gullets of most whales are not large enough to admit an object the size of a man. But the book does not say that it was a whale that swallowed Jonah, but simply a great fish (1:17). Even so, it is possible for a sperm whale to swallow an object as large as a man.<\/p>\n<p>Numerous examples of individuals being swallowed by whales have been cited in the past. While many of these accounts may be disregarded as fancy, it would be wrong to uncritically reject all of them. (An interesting account of one of these experiences may be found in the <em>Princeton Theological Review<\/em> 25, 1927, p. 636.) The experience of Jonah in the great fish need not be regarded as an absolute impossibility. The activities of God in history have often been accompanied by unusual or miraculous events.<\/p>\n<p>The difficulties of the book of Jonah have led many to regard the book as a prophetic parable rather than a record of historical fact. The most common interpretation is that the book is an expression of the universal concerns of God. As such, it inveighs against the exclusive nationalism of the Jews. This narrow-minded attitude, some suggest, fits best into the postexilic period, when the hatred of Israel for its former captors was still very bitter.<\/p>\n<p>There are several difficulties with this view. While there are a number of parables in the OT, none is as extensive as the book of Jonah. Also, since the major elements of a parable symbolize persons, objects, or concepts that contribute to the main teaching of the parable, the proponents of this view are hard pressed to show how the account of Jonah’s experience in the fish contributes to the central lesson of the parable.<\/p>\n<p>Another approach to the book is to regard it as an extended allegory. An allegory is a literary form, the basic elements of which are intended to symbolize or explain aspects of real life to which they are analogous. The intended meaning is usually evident or explained by the author. In the OT, allegories are short literary forms used to lend force to a pronouncement. The book of Jonah does not seem to fit this category. It is a narrative account with no evident meaning given to the various persons, objects, and events cited.<\/p>\n<p>There seems to be no convincing reason for rejecting the historicity of the book of Jonah on the basis of the arguments generally given. Jesus referred to the account of Jonah in a way that seems to imply his acceptance of its validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>If Jonah was the son of Amittai cited in 2 Kings 14:25, the prophecy would have to be dated in the reign of Jeroboam II of Israel (793–753 <span>BC<\/span>). Jonah would then be one of the great eighth-century prophets who ministered during the Silver Age of Israel.<\/p>\n<p>Those who understand the book to have been written by an author other than Jonah place the writing at various times, from the period following the fall of Nineveh to well into the postexilic period.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Archaeological excavations at the site of ancient Nineveh have yielded many artifacts and literary works indicating that it was a cultural center for a great part of its history. In the Middle Assyrian period, the city of Nineveh was greatly enlarged and became an administrative center. Some of the most powerful Assyrian kings ruled from Nineveh.<\/p>\n<p>The city of Calah, to the south of Nineveh, had an area much smaller than Nineveh but housed almost 70,000 persons. The description of the vast population of Nineveh in the prophecy of Jonah seems to fit with this.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The purpose of the book of Jonah is to teach that God’s grace was not limited to the Hebrew people. This lesson is taught in the dramatic climax of the book. Jonah, filled with self-pity, laments the loss of the plant that gave him shade. God shows Jonah’s concern for the plant in stark contrast to his own concern for the thousands of people of Nineveh.<\/p>\n<p>The book clearly sets forth the fact that God’s mercy was not the sole possession of the Hebrew people of Jonah’s time but was available to all through repentance. Even Israel’s enemies could experience God’s mercy.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Jonah begins with a command from the Lord to the prophet directing him to preach to the people of Nineveh. Jonah was reluctant to go to Nineveh because he knew that the Ninevites would repent. He would therefore find himself in the dubious position of proclaiming God’s mercy to the hated Assyrians. Therefore, he fled from Joppa by ship in a futile attempt to flee from the presence of God. He boarded a ship bound for Tarshish, a Phoenician colony in southern Spain. It was as far west as Jonah could flee within the scope of the ancient Mediterranean world (1:1-3).<\/p>\n\n<p>God would not allow his servant to disobey without chastisement, however (1:4-16). God’s love demanded Jonah’s discipline. The program of discipline commenced with a divinely originated storm (v 4). In the midst of the terrifying rage of this storm, the sailors busied themselves with supplications to their individual pagan deities and with casting excess cargo overboard (v 5). Through all the commotion Jonah was asleep in the hold of the ship.<\/p>\n<p>The sailors were as yet unaware that Jonah was the real problem. The captain of the ship aroused Jonah and told him to pray to his god for deliverance from the tempest (v 6).<\/p>\n<p>Receiving no response to their supplications, the sailors proceeded to cast lots in an attempt to determine who on board was the cause of the wrath of the god who had brought the storm upon them (1:7); the lot indicated that Jonah was to blame. The sailors then wanted to know what god was responsible for the storm and why. Jonah’s testimony was simple and to the point: he was a Hebrew who worshiped the Lord who created both land and sea (v 9).<\/p>\n<p>The sailors asked Jonah what they should do to him since the storm was increasing in its fury (1:11). The captain had previously told Jonah to pray or perish. Now Jonah revealed that praying would not accomplish what his perishing could (v 12). He asked them to throw him into the sea.<\/p>\n<p>Before yielding to Jonah’s request, the sailors struggled to save the ship (1:13). Failing in their attempt, they cast him into the sea (v 15). Imagine the impression made on these sailors when the storm ceased as soon as Jonah’s body was in the sea. Their experience caused the ship’s crew to fear the Lord, and they offered a sacrifice and made vows to him (v 16).<\/p>\n<p>But God was not through with Jonah, for he prepared a great fish to swallow him (1:17). Jonah was in the belly of the fish for three days and nights (cf. Mt 12:38-41). From within the fish Jonah prayed to God (Jon 2:1), and thanked him for hearing his prayer and saving him from death in the sea (vv 7-8). Jonah’s deliverance brought him to the point of renewed devotion to God (v 9). It is significant that his prayer reflected a deep personal acquaintance with the Psalms (cf. Pss 3:8; 5:7; 18:4-19; 30:2-3; 31:6, 22; 39:9; 42:6-7; 59:17; 69:1-2; 120:1; 142:3; 144:2).<\/p>\n<p>The ultimate answer to Jonah’s prayers came when God provided him with the opportunity of obeying his commission and keeping his vows. The sea creature spit Jonah out upon the shore (Jon 2:10).<\/p>\n<p>The writer now turns his attention to God’s dealing with the city of Nineveh (chs 3–4). Jonah repented of his disobedience and manifested that repentance by going to Nineveh to declare God’s message (3:1-3). Upon his arrival in Nineveh, he proceeded to proclaim God’s message. The inhabitants of the city were told they had 40 days (v 4), but they evidently responded immediately.<\/p>\n<p>The people and their king repented in sackcloth and with fasting (3:5-6). Having repented privately, the king made a public proclamation to reinforce the response to God’s message (vv 7-9).<\/p>\n<p>God’s acceptance of Nineveh’s repentance (3:10) caused Jonah’s grudging attitude to return and he complained (4:1-3). His recently uttered psalm of prayerful praise to God (2:1-9) now turned to bitter grumbling. Jonah prayed again to God (4:2), revealing his reason for refusing to obey the first commission. He had personal knowledge of God’s loving and forgiving nature, and he resented that love and forgiveness being extended to the enemies of his country. In foolish abandon, Jonah asked to die rather than to see God’s work among the Ninevites (v 3).<\/p>\n<p>God’s compassion had been manifested to Nineveh, but he was also to show compassion again to Jonah by illustration and instruction (4:4-11). God’s quiet question, “Is it right for you to be angry about this?” must have probed Jonah’s innermost being (v 4). But the prophet preferred to put in a temporary shelter on the east side of Nineveh (v 5) waiting to see if anything would happen.<\/p>\n<p>God added a plant (something with large leaves) to the number of nature’s objects that he used in his dealings with Jonah (4:6). This provision for Jonah’s comfort brought him joy. But the plant was destroyed by a worm sent by God (v 7). Then God sent the hot sirocco wind to dry out the air, increase the heat, and add to Jonah’s misery (v 8). Again, Jonah begged to die.<\/p>\n<p>For the second time God questioned Jonah, “Is it right for you to be angry because the plant died?” (4:9, <span>nlt<\/span>). The point of the illustration was being driven home to the insensitive prophet. Jonah, however, responded with more bitterness (v 9). Jonah was greatly agitated because the loss of the plant affected him personally, even though he had nothing to do with its creation (v 10). The Lord Yahweh had created man. The Lord was concerned for the welfare of the Ninevites. Did not the great Creator have the right to be agitated over the destruction of Nineveh with its 120,000 children and all its animals (v 11)? As Jonah had desired the preservation of the plant, so God had desired even more exceedingly the preservation of Nineveh.<\/p>\n<p><em>See also<\/em> Jonah (Person); Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"JONAH, Book of Fifth book of the 12 Minor Prophets in the traditional arrangement of the books of the OT. It is a literary narrative rather than a series of prophetic oracles, and it gives the account of Jonah’s experiences after he disobeyed a command from the Lord directing him to preach to the people of Nineveh. Several extraordinary events recorded in the book have made it the center of much controversy as to its interpretation. Preview • Author • Authenticity • Date • Purpose • Content A...","summary_en":"JONAH, Book of Fifth book of the 12 Minor Prophets in the traditional arrangement of the books of the OT. It is a literary narrative rather than a series of prophetic oracles, and it gives the account of Jonah’s experiences after he disobeyed a command from the Lord directing him to preach to the people of Nineveh. Several extraordinary events recorded in the book have made it the center of much controversy as to its interpretation. Preview • Author • Authenticity • Date • Purpose • Content A...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:23","title_en":"Study Note: 2 Cronici 24:23","content_ro":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","content_en":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","summary_ro":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","summary_en":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75507,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:23","title_en":"Study Note: 2 Cronici 24:23","content_ro":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","content_en":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","summary_ro":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","summary_en":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103133,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:23","title_en":"Study Note: 2 Cronici 24:23","content_ro":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","content_en":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","summary_ro":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","summary_en":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130759,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:23","title_en":"Study Note: 2 Cronici 24:23","content_ro":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","content_en":"<p><strong>24:23-26<\/strong> God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.<\/p>","summary_ro":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","summary_en":"24:23-26 God could use war to render judgment on Israel just as surely as on any other nation; one of the characteristics of a “holy war” was a small force’s defeat of a much larger army.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":18701,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoash","title_en":"Jehoash","content_ro":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","content_en":"<h3>JEHOASH<\/h3>\n<p>Name of two OT kings, occurring only in the book of 2 Kings. The name means “the <span>Lord<\/span> is strong” or “the <span>Lord<\/span> hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives.<\/p>\n<p>1. Son of Ahaziah and seventh king of Judah (835–796 <span>BC<\/span>). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of the king’s household by Athaliah (2 Kgs 11:1-3; 2 Chr 23:10-12). After remaining six years within the temple precinct, Jehoash was declared king at the age of seven and ruled for 40 years (2 Kgs 11:21–12:1; 2 Chr 24:1-3).<\/p>\n<p>His major activity during his reign was the renovation of the temple (2 Kgs 12:4-5; 2 Chr 24:4-5). When, by his 23d year, little progress had been made (2 Kgs 12:6), he revised the taxation schedule, commanded the people of Judah to bring their contributions directly to the Jerusalem temple, and soon restored the Lord’s house to its proper condition (2 Chr 24:13).<\/p>\n<p>After the death of the priest Jehoiada, Jehoash and Judah forsook the Lord and served the Asherim and the idols (2 Chr 24:15-18). Not heeding the prophetic warning of divine judgment (v 20), Jehoash and his people were conquered by the Arameans. Though Jehoash had once been able to avert a siege of Judah by paying tribute to Hazael (2 Kgs 12:17-18), the same strategy did not work a second time. The Arameans plundered Judah and Jerusalem, sending the spoil to Hazael in Damascus (2 Chr 24:23-24). Jehoash was assassinated by his servants Jozacar (Jozabad\/Zabad) and Jehozabad while recuperating from wounds incurred in battle with the Arameans (2 Kgs 12:20-21; 2 Chr 24:25-26).<\/p>\n<li>2. Son of Jehoahaz and 13th king of Israel (798–782 <span>BC<\/span>). Jehoash enjoyed a measure of military success that had eluded his father. No longer subject to punitive military exploits from Hazael of Aram, he was able to establish political stability in the northern kingdom. In fact, he subjugated the southern kingdom of Judah while Amaziah was king in Jerusalem (796–767 <span>BC<\/span>). The conflict between Amaziah and Jehoash was precipitated mainly by Amaziah. Overconfident with his victories in Edom, Amaziah initiated a military conflict with Israel (2 Chr 25:17-19). The battle was fought near Beth-shemesh in the Judean Shephelah. King Jehoash routed the army of Judah, captured Amaziah, and moved on to Jerusalem. Destroying the outer wall from the Ephraim Gate to the Corner Gate, he entered the capital city and plundered the treasures of both the palace and the temple (vv 21-24). He was apparently used as an instrument of the Lord to subdue Judah (v 20).<\/li>\n<p>A contemporary of Jehoash was Elisha the prophet. In spite of the pervasive wickedness in Israel and the apostasy of the king himself (2 Kgs 13:10-11), Jehoash still sought the counsel of this prophet of the Lord. While Elisha was on his deathbed, Jehoash sought the prophet’s blessing (v 14). Elisha assured the king that the Arameans would be defeated by Israel at Aphek and that Israel would enjoy three decisive victories over this same enemy (vv 15-19). During his 16-year reign, Jehoash achieved political stability in the northern kingdom. Though considered an evil king, he was used as an instrument of judgment against Amaziah of Judah and enjoyed the blessing of Yahweh against Aram.<\/p>\n<p><em>See also<\/em> Israel, History of.<\/p>","summary_ro":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","summary_en":"JEHOASH Name of two OT kings, occurring only in the book of 2 Kings. The name means “the Lord is strong” or “the Lord hath bestowed.” Joash, the shorter form of the name, frequently appears in the Kings and Chronicles narratives. 1. Son of Ahaziah and seventh king of Judah (835–796 BC). Jehoash ascended the throne after the wicked Athaliah had been killed at the command of Jehoiada the priest. As an infant, he was hidden by his aunt Jehosheba in the temple and thus survived the slaughter of t...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:25","title_en":"Study Note: 2 Cronici 24:25","content_ro":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","content_en":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","summary_ro":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","summary_en":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75508,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:25","title_en":"Study Note: 2 Cronici 24:25","content_ro":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","content_en":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","summary_ro":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","summary_en":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:25","title_en":"Study Note: 2 Cronici 24:25","content_ro":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","content_en":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","summary_ro":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","summary_en":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:25","title_en":"Study Note: 2 Cronici 24:25","content_ro":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","content_en":"<p><strong>24:25-26<\/strong> <em>Jehoiada<\/em> had received a royal burial (24:15-16), but <em>Joash<\/em> was buried in disgrace.<\/p>","summary_ro":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","summary_en":"24:25-26 Jehoiada had received a royal burial (24:15-16), but Joash was buried in disgrace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":18836,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehozabad","title_en":"Jehozabad","content_ro":"<h3>JEHOZABAD<\/h3>\n<li>1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3).<\/li>\n<li>2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4).<\/li>\n<li>3. Benjamite military commander who served under King Jehoshaphat of Judah and commanded 180,000 men in his army (2 Chr 17:18).<\/li>","content_en":"<h3>JEHOZABAD<\/h3>\n<li>1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3).<\/li>\n<li>2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4).<\/li>\n<li>3. Benjamite military commander who served under King Jehoshaphat of Judah and commanded 180,000 men in his army (2 Chr 17:18).<\/li>","summary_ro":"JEHOZABAD 1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3). 2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4). 3. Benjamite military commander who served under ...","summary_en":"JEHOZABAD 1. Shomer’s son, who was a servant of King Joash and later, with another assailant, murdered the king at Millo (2 Kgs 12:21). In a parallel passage, Jehozabad is called the son of Shimrith the Moabitess (2 Chr 24:26). King Amaziah, Joash’s son, eventually executed Jehozabad for the murder (25:3). 2. Obed-edom’s second son and a member of a Levitical Korahite family appointed by King David to be gatekeepers in the temple (1 Chr 26:4). 3. Benjamite military commander who served under ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20952,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jozacar*, Jozachar*","title_en":"Jozacar*, Jozachar*","content_ro":"<h3>JOZACAR*, JOZACHAR*<\/h3>\n<p>Son of Shimeath the Ammonitess and one of the royal servants who conspired against the murdered King Joash of Judah (2 Kgs 12:21). He is alternately called Zabad in 2 Chronicles 24:26. <em>See<\/em> Zabad.<\/p>","content_en":"<h3>JOZACAR*, JOZACHAR*<\/h3>\n<p>Son of Shimeath the Ammonitess and one of the royal servants who conspired against the murdered King Joash of Judah (2 Kgs 12:21). He is alternately called Zabad in 2 Chronicles 24:26. <em>See<\/em> Zabad.<\/p>","summary_ro":"JOZACAR*, JOZACHAR* Son of Shimeath the Ammonitess and one of the royal servants who conspired against the murdered King Joash of Judah (2 Kgs 12:21). He is alternately called Zabad in 2 Chronicles 24:26. See Zabad.","summary_en":"JOZACAR*, JOZACHAR* Son of Shimeath the Ammonitess and one of the royal servants who conspired against the murdered King Joash of Judah (2 Kgs 12:21). He is alternately called Zabad in 2 Chronicles 24:26. See Zabad.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35094,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimeath","title_en":"Shimeath","content_ro":"<h3>SHIMEATH<\/h3>\n<p>Ammonitess mother (2 Chr 24:26) or perhaps father (2 Kgs 12:21) of one of the royal servants who conspired against and murdered King Jehoash of Judah (835–796 <span>BC<\/span>).<\/p>","content_en":"<h3>SHIMEATH<\/h3>\n<p>Ammonitess mother (2 Chr 24:26) or perhaps father (2 Kgs 12:21) of one of the royal servants who conspired against and murdered King Jehoash of Judah (835–796 <span>BC<\/span>).<\/p>","summary_ro":"SHIMEATH Ammonitess mother (2 Chr 24:26) or perhaps father (2 Kgs 12:21) of one of the royal servants who conspired against and murdered King Jehoash of Judah (835–796 BC).","summary_en":"SHIMEATH Ammonitess mother (2 Chr 24:26) or perhaps father (2 Kgs 12:21) of one of the royal servants who conspired against and murdered King Jehoash of Judah (835–796 BC).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35136,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimrith*","title_en":"Shimrith*","content_ro":"<h3>SHIMRITH*<\/h3>\n<p>Moabitess mother of Jehozabad, a royal servant, who along with Zabad conspired against and murdered King Joash of Judah (2 Chr 24:26, <span>nlt<\/span> mg). She is alternately called Shomer in 2 Kings 12:21; Shimrith is the feminine form of Shomer. <em>See<\/em> Shomer #1.<\/p>","content_en":"<h3>SHIMRITH*<\/h3>\n<p>Moabitess mother of Jehozabad, a royal servant, who along with Zabad conspired against and murdered King Joash of Judah (2 Chr 24:26, <span>nlt<\/span> mg). She is alternately called Shomer in 2 Kings 12:21; Shimrith is the feminine form of Shomer. <em>See<\/em> Shomer #1.<\/p>","summary_ro":"SHIMRITH* Moabitess mother of Jehozabad, a royal servant, who along with Zabad conspired against and murdered King Joash of Judah (2 Chr 24:26, nlt mg). She is alternately called Shomer in 2 Kings 12:21; Shimrith is the feminine form of Shomer. See Shomer #1.","summary_en":"SHIMRITH* Moabitess mother of Jehozabad, a royal servant, who along with Zabad conspired against and murdered King Joash of Judah (2 Chr 24:26, nlt mg). She is alternately called Shomer in 2 Kings 12:21; Shimrith is the feminine form of Shomer. See Shomer #1.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35204,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shomer","title_en":"Shomer","content_ro":"<h3>SHOMER<\/h3>\n<li>1. Father (2 Kgs 12:21), or perhaps the Moabite mother (2 Chr 24:26), of Jehozabad, a royal servant, who, with Jozacar, conspired against and murdered Joash, king of Judah. Shimrith is the feminine form of Shomer. <em>See<\/em> Shimrith.<\/li>\n<li>2. Alternate name for Shemer, Heber’s son, in 1 Chronicles 7:34. <em>See<\/em> Shemer #3.<\/li>","content_en":"<h3>SHOMER<\/h3>\n<li>1. Father (2 Kgs 12:21), or perhaps the Moabite mother (2 Chr 24:26), of Jehozabad, a royal servant, who, with Jozacar, conspired against and murdered Joash, king of Judah. Shimrith is the feminine form of Shomer. <em>See<\/em> Shimrith.<\/li>\n<li>2. Alternate name for Shemer, Heber’s son, in 1 Chronicles 7:34. <em>See<\/em> Shemer #3.<\/li>","summary_ro":"SHOMER 1. Father (2 Kgs 12:21), or perhaps the Moabite mother (2 Chr 24:26), of Jehozabad, a royal servant, who, with Jozacar, conspired against and murdered Joash, king of Judah. Shimrith is the feminine form of Shomer. See Shimrith. 2. Alternate name for Shemer, Heber’s son, in 1 Chronicles 7:34. See Shemer #3.","summary_en":"SHOMER 1. Father (2 Kgs 12:21), or perhaps the Moabite mother (2 Chr 24:26), of Jehozabad, a royal servant, who, with Jozacar, conspired against and murdered Joash, king of Judah. Shimrith is the feminine form of Shomer. See Shimrith. 2. Alternate name for Shemer, Heber’s son, in 1 Chronicles 7:34. See Shemer #3.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38825,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zabad","title_en":"Zabad","content_ro":"<h3>ZABAD<\/h3>\n<li>1. Son of Nathan (1 Chr 2:36) and a descendant of Ahlai the daughter of Sheshan (vv 30, 34-36).<\/li>\n<li>2. Tahath’s son and the father of Shuthelah from Ephraim’s tribe (1 Chr 7:21).<\/li>\n<li>3. One of David’s mighty men, listed as a son of Ahlai (1 Chr 11:41); he is perhaps the same as #1 above.<\/li>\n<li>4. One of the assassins of King Joash, listed as the son of Shimeath the Ammonitess (2 Chr 24:26). He is identical to Jozacar (alternately “Jozabad”) in 2 Kings 12:21. Zabad was a palace official who was likely the agent of a powerful conspiracy against Joash.<\/li>\n<p><em>See also<\/em> Jozacar, Jozachar.<\/p>\n<li>5–7. Three priests variously descended from Zattu, Hashum, and Nebo, who renounced their foreign wives at Ezra’s request during the postexilic period (Ezr 10:27, 33, 43).<\/li>","content_en":"<h3>ZABAD<\/h3>\n<li>1. Son of Nathan (1 Chr 2:36) and a descendant of Ahlai the daughter of Sheshan (vv 30, 34-36).<\/li>\n<li>2. Tahath’s son and the father of Shuthelah from Ephraim’s tribe (1 Chr 7:21).<\/li>\n<li>3. One of David’s mighty men, listed as a son of Ahlai (1 Chr 11:41); he is perhaps the same as #1 above.<\/li>\n<li>4. One of the assassins of King Joash, listed as the son of Shimeath the Ammonitess (2 Chr 24:26). He is identical to Jozacar (alternately “Jozabad”) in 2 Kings 12:21. Zabad was a palace official who was likely the agent of a powerful conspiracy against Joash.<\/li>\n<p><em>See also<\/em> Jozacar, Jozachar.<\/p>\n<li>5–7. Three priests variously descended from Zattu, Hashum, and Nebo, who renounced their foreign wives at Ezra’s request during the postexilic period (Ezr 10:27, 33, 43).<\/li>","summary_ro":"ZABAD 1. Son of Nathan (1 Chr 2:36) and a descendant of Ahlai the daughter of Sheshan (vv 30, 34-36). 2. Tahath’s son and the father of Shuthelah from Ephraim’s tribe (1 Chr 7:21). 3. One of David’s mighty men, listed as a son of Ahlai (1 Chr 11:41); he is perhaps the same as #1 above. 4. One of the assassins of King Joash, listed as the son of Shimeath the Ammonitess (2 Chr 24:26). He is identical to Jozacar (alternately “Jozabad”) in 2 Kings 12:21. Zabad was a palace official who was likely...","summary_en":"ZABAD 1. Son of Nathan (1 Chr 2:36) and a descendant of Ahlai the daughter of Sheshan (vv 30, 34-36). 2. Tahath’s son and the father of Shuthelah from Ephraim’s tribe (1 Chr 7:21). 3. One of David’s mighty men, listed as a son of Ahlai (1 Chr 11:41); he is perhaps the same as #1 above. 4. One of the assassins of King Joash, listed as the son of Shimeath the Ammonitess (2 Chr 24:26). He is identical to Jozacar (alternately “Jozabad”) in 2 Kings 12:21. Zabad was a palace official who was likely...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":6365,"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":25694,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Midrash*","title_en":"Midrash*","content_ro":"<h3>MIDRASH*<\/h3>\n<p>Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 <span>BC<\/span>) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 <span>BC<\/span>), the “midrash” of the book of the kings.<\/p>\n<p>Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of appeals to literary sources. For instance, Chronicles often cites <em>The Book of the Kings of Israel and Judah<\/em> or the like (e.g., 2 Chr 16:11; 20:34; 27:7; 33:18). It is probable that the title in 2 Chronicles 24:27 incorporating the term “midrash” is just a variant title of a main source. Again, Chronicles often alludes to various prophetic sources; the otherwise unknown prophet Iddo features also in a work called <em>The Visions of Iddo the Seer<\/em> in connection with the reign of Jeroboam I of Israel (930–909 <span>BC<\/span>; 2 Chr 9:29), and also <em>The Record of Shemaiah the Prophet,<\/em> with reference to King Rehoboam of Judah (930–913 <span>BC<\/span>; 2 Chr 12:15). Here, too, it is probable that a single prophetic work is labeled with different names.<\/p>\n<p>But what did the term “midrash” mean, precisely, to the author of Chronicles? The ancient Greek version translated it simply as “book, writing,” and it is likely that it meant nothing more than that. The underlying Hebrew verb means to inquire or study, and accordingly the noun could signify “a result of research, a study.” Alternatively, it may mean “commentary” in the sense of a presentation of history from a certain perspective.<\/p>\n<p>Apart from these instances in Chronicles, the other usage of importance for the OT is its meaning as a procedure or product of interpretation of the biblical text, which was eventually incorporated into the Jewish commentaries called Midrashim. In the literature of Qumran, midrash appears in the general sense of “interpretation of the law.” But in later rabbinic literature it became a technical term for a collection of traditional teachings of the rabbis arranged in order of chapter and verse of biblical books. The overall aim of these studies was to apply the ancient text to contemporary circumstances in a variety of ways.<\/p>\n<p><em>See also<\/em> Talmud.<\/p>","content_en":"<h3>MIDRASH*<\/h3>\n<p>Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 <span>BC<\/span>) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 <span>BC<\/span>), the “midrash” of the book of the kings.<\/p>\n<p>Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of appeals to literary sources. For instance, Chronicles often cites <em>The Book of the Kings of Israel and Judah<\/em> or the like (e.g., 2 Chr 16:11; 20:34; 27:7; 33:18). It is probable that the title in 2 Chronicles 24:27 incorporating the term “midrash” is just a variant title of a main source. Again, Chronicles often alludes to various prophetic sources; the otherwise unknown prophet Iddo features also in a work called <em>The Visions of Iddo the Seer<\/em> in connection with the reign of Jeroboam I of Israel (930–909 <span>BC<\/span>; 2 Chr 9:29), and also <em>The Record of Shemaiah the Prophet,<\/em> with reference to King Rehoboam of Judah (930–913 <span>BC<\/span>; 2 Chr 12:15). Here, too, it is probable that a single prophetic work is labeled with different names.<\/p>\n<p>But what did the term “midrash” mean, precisely, to the author of Chronicles? The ancient Greek version translated it simply as “book, writing,” and it is likely that it meant nothing more than that. The underlying Hebrew verb means to inquire or study, and accordingly the noun could signify “a result of research, a study.” Alternatively, it may mean “commentary” in the sense of a presentation of history from a certain perspective.<\/p>\n<p>Apart from these instances in Chronicles, the other usage of importance for the OT is its meaning as a procedure or product of interpretation of the biblical text, which was eventually incorporated into the Jewish commentaries called Midrashim. In the literature of Qumran, midrash appears in the general sense of “interpretation of the law.” But in later rabbinic literature it became a technical term for a collection of traditional teachings of the rabbis arranged in order of chapter and verse of biblical books. The overall aim of these studies was to apply the ancient text to contemporary circumstances in a variety of ways.<\/p>\n<p><em>See also<\/em> Talmud.<\/p>","summary_ro":"MIDRASH* Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 BC) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 BC), the “midrash” of the book of the kings. Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of app...","summary_en":"MIDRASH* Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 BC) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 BC), the “midrash” of the book of the kings. Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of app...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28520,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oracle","title_en":"Oracle","content_ro":"<h3>ORACLE<\/h3>\n<p>Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1). Oracles of judgment were uttered against kings Joram of Israel (2 Kgs 9:25) and Joash of Judah (2 Chr 24:27). The prophets often delivered them against evil nations: Isaiah delivered oracles against Babylon (Is 13:1; 21:1), Damascus (17:1), Egypt (19:1), Jerusalem (22:1), Moab (15:1), Philistia (14:28), and Tyre (23:1). Nahum delivered one against Nineveh (Na 1:1); Habakkuk, one against Judah (Hb 1:1); and Malachi, one against Israel (Mal 1:1). Sometimes false and misleading oracles were given by false prophets (Lam 2:14).<\/p>\n<p><em>See also<\/em> Prophecy.<\/p>","content_en":"<h3>ORACLE<\/h3>\n<p>Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1). Oracles of judgment were uttered against kings Joram of Israel (2 Kgs 9:25) and Joash of Judah (2 Chr 24:27). The prophets often delivered them against evil nations: Isaiah delivered oracles against Babylon (Is 13:1; 21:1), Damascus (17:1), Egypt (19:1), Jerusalem (22:1), Moab (15:1), Philistia (14:28), and Tyre (23:1). Nahum delivered one against Nineveh (Na 1:1); Habakkuk, one against Judah (Hb 1:1); and Malachi, one against Israel (Mal 1:1). Sometimes false and misleading oracles were given by false prophets (Lam 2:14).<\/p>\n<p><em>See also<\/em> Prophecy.<\/p>","summary_ro":"ORACLE Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1)....","summary_en":"ORACLE Divine revelation communicated through God’s spokesperson (prophet, priest, or king), usually pronouncing blessing, instruction, or judgment. Contrary to Balak’s request for Balaam to curse Israel, Balaam spoke an oracle of blessing (Nm 24:3-16). God instructed Moses through “living oracles” (Acts 7:38), and entrusted them with the Jewish people (Rom 3:2). The book of Proverbs records two oracles of wisdom: one given by Agur, Jakeh’s son (Prv 30:1), and the other by King Lemuel (31:1)....","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:27","title_en":"Study Note: 2 Cronici 24:27","content_ro":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","content_en":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","summary_ro":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","summary_en":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75509,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:27","title_en":"Study Note: 2 Cronici 24:27","content_ro":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","content_en":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","summary_ro":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","summary_en":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:27","title_en":"Study Note: 2 Cronici 24:27","content_ro":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","content_en":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","summary_ro":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","summary_en":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 24:27","title_en":"Study Note: 2 Cronici 24:27","content_ro":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","content_en":"<p><strong>24:27<\/strong> <em>The Commentary on the Book of the Kings<\/em> that the Chronicler used as a source is no longer available to us (see also 9:29).<\/p>","summary_ro":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","summary_en":"24:27 The Commentary on the Book of the Kings that the Chronicler used as a source is no longer available to us (see also 9:29).","source":"StudyNotes.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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