2 Cronici 28
1 Ahaz avea douăzeci de ani când a ajuns împărat, şi a domnit şasesprezece ani la Ierusalim. El n-a făcut ce este bine înaintea Domnului, cum făcuse tatăl său David.
2 A umblat în căile împăraţilor lui Israel; şi a făcut chiar chipuri turnate pentru Baali,
3 a ars tămâie în valea fiilor lui Hinom, şi a trecut pe fiii săi prin foc, după urâciunile neamurilor pe cari le izgonise Domnul dinaintea copiilor lui Israel.
4 Aducea jertfe şi tămâie pe înălţimi, pe dealuri şi supt orice copac verde.
5 Domnul, Dumnezeul său, l-a dat în mânile împăratului Siriei. Sirienii l-au bătut şi i-au luat un mare număr de prinşi de război, pe cari i-au dus la Damasc. A fost dat şi în mânile împăratului lui Israel, care i-a pricinuit o mare înfrângere.
6 Pecah, fiul lui Remalia, a ucis într-o singură zi în Iuda o sută douăzeci de mii de oameni, toţi viteji, pentrucă părăsiseră pe Domnul, Dumnezeul părinţilor lor.
7 Zicri, un războinic din Efraim, a ucis pe Maaseia, fiul împăratului, pe Azricam, căpetenia casei împărăteşti, şi pe Elcana, care era al doilea după împărat.
8 Copiii lui Israel au luat dintre fraţii lor două sute de mii de prinşi de război, femei, fii şi fiice, şi le-au luat multă pradă, pe care au adus-o la Samaria.
9 Acolo era un prooroc al Domnului, numit Oded. El a ieşit înaintea oştirii care se întorcea la Samaria, şi le-a zis: ,,În mânia Sa împotriva lui Iuda i-a dat Domnul, Dumnezeul părinţilor voştri în mânile voastre, şi voi i-aţi ucis cu o furie, care s-a ridicat până la ceruri.
10 Şi credeţi acum că veţi face din copiii lui Iuda şi din Ierusalim robii şi roabele voastre? Dar voi nu sânteţi vinovaţi înaintea Domnului, Dumnezeului vostru?
11 Ascultaţi-mă dar, şi daţi drumul acestor prinşi pe cari i-aţi luat dintre fraţii voştri; căci mânia aprinsă a Domnului este peste voi!``
12 Unii dintre capii fiilor lui Efraim: Azaria, fiul lui Iohanan, Berechia, fiul lui Meşilemot, Ezechia, fiul lui Şalum, şi Amasa, fiul lui Hadlai, s-au ridicat împotriva celor ce se întorceau dela oştire,
13 şi le-au zis: ,,Să nu aduceţi aici pe aceşti prinşi de război. Căci, după ce că sântem vinovaţi înaintea Domnului, voi vreţi să mai şi adăugaţi la păcatele şi la greşelile noastre. Sântem foarte vinovaţi, şi mânia aprinsă a Domnului este peste Israel.``
14 Ostaşii au lăsat pe prinşii de război şi prada înaintea căpeteniilor şi înaintea întregei adunări.
15 Şi oamenii numiţi pe nume pentru aceasta, s-au sculat şi au luat pe prinşii de război, au îmbrăcat cu prada pe toţi cei ce erau goi, le-au dat haine şi încălţăminte, le-au dat să mănânce şi să bea, i-au uns, au încălecat pe măgari pe toţi cei osteniţi, şi i-au adus la Ierihon, cetatea finicilor, la fraţii lor. Apoi s-au întors la Samaria.
16 Pe vremea aceea, împăratul Ahaz a trimes să ceară ajutor dela împăraţii Asiriei.
17 Edomiţii au venit iarăş, au bătut pe Iuda, şi le-au luat prinşi de război.
18 Filistenii au năvălit în cetăţile din câmpie şi din partea de miazăzi a lui Iuda; au luat Bet-Şemeşul, Aialonul, Ghederotul, Soco şi satele lui, Timna şi satele ei, Ghimzo şi satele lui, şi s-au aşezat acolo.
19 Căci Domnul a smerit pe Iuda, din pricina lui Ahaz, împăratul lui Israel, care avusese o purtare fără frâu în Iuda şi păcătuise împotriva Domnului.
20 Tilgat Pilneser, împăratul Asiriei, a venit împotriva lui, s-a purtat cu el cum s-ar purta cu un vrăjmaş, şi nu l-a ajutat.
21 Căci Ahaz a prădat Casa Domnului, casa împăratului şi a mai marilor, ca să facă daruri împăratului Asiriei; dar nu i-a ajutat la nimic.
22 Pe vremea aceea, chiar când era la strâmtoare, a păcătuit şi mai mult împotriva Domnului, el, împăratul Ahaz.
23 A adus jertfă dumnezeilor Damascului, cari-l bătuseră, şi a zis: ,,Fiindcă dumnezeii împăraţilor Siriei le vin în ajutor, le voi aduce şi eu jertfe, ca să-mi ajute.`` Dar ei au fost prilejul căderii lui şi a întregului Israel.
24 Ahaz a strâns uneltele din Casa lui Dumnezeu, şi a făcut bucăţi uneltele din Casa lui Dumnezeu. A închis uşile Casei Domnului, şi-a făcut altare în toate colţurile Ierusalimului.
25 şi a ridicat înălţimi în fiecare cetate a lui Iuda, ca să aducă tămâie altor dumnezei. Şi a mâniat astfel pe Domnul, Dumnezeul părinţilor săi.
26 Celelalte fapte ale lui şi toate căile lui, cele dintâi şi cele de pe urmă, sânt scrise în cartea împăraţilor lui Iuda şi Israel.
27 Ahaz a adormit cu părinţii săi, şi a fost îngropat în cetatea Ierusalimului, căci nu l-au pus în mormintele împăraţilor lui Israel. Şi în locul lui, a domnit fiul său Ezechia.
{"verseMap":{"1":[{"id":833,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaz","title_en":"Ahaz","content_ro":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","content_en":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","summary_ro":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","summary_en":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2367,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Apostasy","title_en":"Apostasy","content_ro":"<h3>APOSTASY<\/h3>\n<p>Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it.<\/p>\n<p>Originally, “apostasy” meant literal rebellion. Thus the Jews were described as “rebels” against King Artaxerxes (1 Esd 2:23) and Jason as a “rebel against the laws” (2 Macc 5:6-8). OT descriptions of spiritual rebellion include departure from the law, forsaking temple worship, and willful disobedience toward God himself (Jos 22:22; 2 Chr 29:19; Jer 2:19). The prophetic writings of Isaiah and Jeremiah provide many examples of Israel’s defections (Is 1:2-4; Jer 2:19). Israelite kings were often guilty of apostasy: Rehoboam (1 Kgs 14:22-24); Ahab (1 Kgs 16:30-33); Ahaziah (1 Kgs 22:51-53); Jehoram (2 Chr 21:6, 10); Ahaz (2 Chr 28:1-4); Manasseh (2 Chr 33:1-19); Amon (2 Chr 33:21-23).<\/p>\n<p>In NT times many disciples withdrew from Christ (Jn 6:66)—the most notorious example being Judas Iscariot. The Greek word from which “apostasy” is derived appears in only two passages. The apostle Paul was accused of apostasy for teaching others “to turn their backs on the laws of Moses” (Acts 21:21, <span>nlt<\/span>). And apostasy is given an eschatological (end times) significance in 2 Thessalonians 2:3. Christians were warned not to be carried away and deceived in the widespread apostasy to come in the end times before the Lord’s return. That apostasy is linked to the rise of a man of rebellion who will be Satan’s tool (2 Thes 2:3-12; cf. 1 Tm 4:1-3).<\/p>","content_en":"<h3>APOSTASY<\/h3>\n<p>Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it.<\/p>\n<p>Originally, “apostasy” meant literal rebellion. Thus the Jews were described as “rebels” against King Artaxerxes (1 Esd 2:23) and Jason as a “rebel against the laws” (2 Macc 5:6-8). OT descriptions of spiritual rebellion include departure from the law, forsaking temple worship, and willful disobedience toward God himself (Jos 22:22; 2 Chr 29:19; Jer 2:19). The prophetic writings of Isaiah and Jeremiah provide many examples of Israel’s defections (Is 1:2-4; Jer 2:19). Israelite kings were often guilty of apostasy: Rehoboam (1 Kgs 14:22-24); Ahab (1 Kgs 16:30-33); Ahaziah (1 Kgs 22:51-53); Jehoram (2 Chr 21:6, 10); Ahaz (2 Chr 28:1-4); Manasseh (2 Chr 33:1-19); Amon (2 Chr 33:21-23).<\/p>\n<p>In NT times many disciples withdrew from Christ (Jn 6:66)—the most notorious example being Judas Iscariot. The Greek word from which “apostasy” is derived appears in only two passages. The apostle Paul was accused of apostasy for teaching others “to turn their backs on the laws of Moses” (Acts 21:21, <span>nlt<\/span>). And apostasy is given an eschatological (end times) significance in 2 Thessalonians 2:3. Christians were warned not to be carried away and deceived in the widespread apostasy to come in the end times before the Lord’s return. That apostasy is linked to the rise of a man of rebellion who will be Satan’s tool (2 Thes 2:3-12; cf. 1 Tm 4:1-3).<\/p>","summary_ro":"APOSTASY Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it...","summary_en":"APOSTASY Turning against God, as evidenced by abandonment and repudiation of former beliefs. The term generally refers to a deliberate renouncing of the faith by a once sincere believer rather than a state of ignorance or mistaken knowledge. Apostasy is distinguished from heresy (denial of a part of the faith) and from transfer of allegiance from one religious body to another within the same faith. Also, it is possible to deny the faith, as Peter once did, and then at a later time reaffirm it...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6396,"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":47905,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:1","title_en":"Study Note: 2 Cronici 28:1","content_ro":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","summary_ro":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","summary_en":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:1","title_en":"Study Note: 2 Cronici 28:1","content_ro":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","summary_ro":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","summary_en":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:1","title_en":"Study Note: 2 Cronici 28:1","content_ro":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","summary_ro":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","summary_en":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:1","title_en":"Study Note: 2 Cronici 28:1","content_ro":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","content_en":"<p><strong>28:1<\/strong> After a co-regency with his father, Jotham, <em>Ahaz<\/em> became king in his own right and <em>reigned . . . sixteen years,<\/em> from 731 to 715 <span>BC<\/span>.<\/p>","summary_ro":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","summary_en":"28:1 After a co-regency with his father, Jotham, Ahaz became king in his own right and reigned . . . sixteen years, from 731 to 715 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62065,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89691,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117317,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144943,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":17230,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62051,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89677,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117303,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144929,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":13355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gehenna*","title_en":"Gehenna*","content_ro":"<h3>GEHENNA*<\/h3>\n<p>English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem.<\/p>\n<p>The place became notorious because of the idolatrous practices that were carried out there in the days of Judah’s kings Ahaz and Manasseh, especially involving the heinous crime of infant sacrifices associated with the Molech ceremonies (2 Kgs 16:3; 21:6; 2 Chr 28:3; 33:6; Jer 19:6; 32:35). The spiritual reformation of King Josiah brought an end to these sinister proceedings (2 Kgs 23:10). The prophet Jeremiah referred to the valley in picturing God’s judgment upon his people (Jer 2:23; 7:30-32; 19:5-6).<\/p>\n<p>Subsequently, the valley appears to have been used for the burning of the city’s refuse and the dead bodies of criminals. Interestingly, a well-established tradition locates the scene of Judas’s suicide and the consequent purchase of the Potter’s Field on the south side of this valley.<\/p>\n<p>The ravine’s reputation for extreme wickedness gave rise, especially during the intertestamental period, to use of its name as a term for the place of final punishment for the wicked (1 Enoch 18:11-16; 27:1-3; 54:1ff.; 56:3-4; 90:26; 2 Esd 7:36; cf. Is 30:33; 66:24; Dn 7:10). Jesus himself utilizes the term to designate the final abode of the unrepentant wicked (Mt 5:22; 10:28; 18:9). Since Gehenna is a fiery abyss (Mk 9:43), it is also the lake of fire (Mt 13:42, 50; Rv 20:14-15) to which all the godless will ultimately be consigned (Mt 23:15, 33), together with Satan and his devils (Mt 25:41; Rv 19:20; 20:10).<\/p>\n<p>Gehenna must be carefully differentiated from other terms relative to the afterlife or final state. Whereas the OT “Sheol” and NT “hades” uniformly designate the temporary abode of the dead (before the last Day of Judgment), “Gehenna” specifies the final place where the wicked will suffer everlasting punishment (cf. Ps 49:14-15 with Mt 10:28). The Greek form “Tartarus” occurs only in 2 Peter 2:4 and identifies the particular abode of the angels who fell in the primeval satanic revolt.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Death; Hades; Hell; Sheol.<\/p>","content_en":"<h3>GEHENNA*<\/h3>\n<p>English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem.<\/p>\n<p>The place became notorious because of the idolatrous practices that were carried out there in the days of Judah’s kings Ahaz and Manasseh, especially involving the heinous crime of infant sacrifices associated with the Molech ceremonies (2 Kgs 16:3; 21:6; 2 Chr 28:3; 33:6; Jer 19:6; 32:35). The spiritual reformation of King Josiah brought an end to these sinister proceedings (2 Kgs 23:10). The prophet Jeremiah referred to the valley in picturing God’s judgment upon his people (Jer 2:23; 7:30-32; 19:5-6).<\/p>\n<p>Subsequently, the valley appears to have been used for the burning of the city’s refuse and the dead bodies of criminals. Interestingly, a well-established tradition locates the scene of Judas’s suicide and the consequent purchase of the Potter’s Field on the south side of this valley.<\/p>\n<p>The ravine’s reputation for extreme wickedness gave rise, especially during the intertestamental period, to use of its name as a term for the place of final punishment for the wicked (1 Enoch 18:11-16; 27:1-3; 54:1ff.; 56:3-4; 90:26; 2 Esd 7:36; cf. Is 30:33; 66:24; Dn 7:10). Jesus himself utilizes the term to designate the final abode of the unrepentant wicked (Mt 5:22; 10:28; 18:9). Since Gehenna is a fiery abyss (Mk 9:43), it is also the lake of fire (Mt 13:42, 50; Rv 20:14-15) to which all the godless will ultimately be consigned (Mt 23:15, 33), together with Satan and his devils (Mt 25:41; Rv 19:20; 20:10).<\/p>\n<p>Gehenna must be carefully differentiated from other terms relative to the afterlife or final state. Whereas the OT “Sheol” and NT “hades” uniformly designate the temporary abode of the dead (before the last Day of Judgment), “Gehenna” specifies the final place where the wicked will suffer everlasting punishment (cf. Ps 49:14-15 with Mt 10:28). The Greek form “Tartarus” occurs only in 2 Peter 2:4 and identifies the particular abode of the angels who fell in the primeval satanic revolt.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Death; Hades; Hell; Sheol.<\/p>","summary_ro":"GEHENNA* English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem. The place became notorious because of the idolatrous practices that were car...","summary_en":"GEHENNA* English transliteration of the Greek form of an Aramaic word, which is derived from the Hebrew phrase “the Valley of [the son(s) of] Hinnom.” The name properly designates a deep valley delimiting the territories of the tribes of Benjamin and Judah (Jos 15:8; 18:16). It is commonly identified with Wadi el-Rababi that runs from beneath the western wall of the Old City, forming a deep ravine south of Jerusalem. The place became notorious because of the idolatrous practices that were car...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16163,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hell","title_en":"Hell","content_ro":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","content_en":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","summary_ro":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","summary_en":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47906,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:3","title_en":"Study Note: 2 Cronici 28:3","content_ro":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","content_en":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","summary_ro":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","summary_en":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:3","title_en":"Study Note: 2 Cronici 28:3","content_ro":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","content_en":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","summary_ro":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","summary_en":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:3","title_en":"Study Note: 2 Cronici 28:3","content_ro":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","content_en":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","summary_ro":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","summary_en":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:3","title_en":"Study Note: 2 Cronici 28:3","content_ro":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","content_en":"<p><strong>28:3-4<\/strong> <em>even sacrificing his own sons in the fire:<\/em> Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).<\/p>","summary_ro":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","summary_en":"28:3-4 even sacrificing his own sons in the fire: Ahaz was imitating the abominable conduct of the Canaanites (see Deut 12:31; 18:9-10; Jer 7:31; 19:5; 32:35).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":41602,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69228,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96854,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124480,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8468,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Damascus","title_en":"Damascus","content_ro":"<h3>DAMASCUS<\/h3>\n<p>Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Cool” (biblical Abana), which runs from the northwest mountains through a deep ravine to the city; and the Nahr el-A waj, “the Crooked” (biblical Pharpar), which flows west to east. Together the two rivers irrigate 400 square miles (643.6 square kilometers) of land. Their beauty and importance in biblical times is conveyed by the haughty words of Naaman, a resident of the area, who almost refused to wash his leprosy away in the Jordan, as Elisha had prescribed, because it was such a poor river in comparison with the Abana and Pharpar (2 Kgs 5).<\/p>\n\n<p>Of the several trade routes that converged in the area, one led to Tyre and down the Mediterranean coastline, another to Megiddo and eventually to Memphis and Egypt, and a third to the Gulf of Aqaba.<\/p>\n<p>The first biblical mention of Damascus (Gn 14:15) refers to the city in connection with Abraham’s successful attack upon the confederation of kings who kidnapped Lot and his family. The Bible does not refer to the city again until the time of David (c. 1000 <span>BC<\/span>).<\/p>\n<p>Israel occupied a strategic position along the trade routes between Mesopotamia and Egypt. Although in the time of Joshua and the judges Israel was in conflict with its immediate neighbors, the Amorites, Moabites, Philistines, Ammonites, and Midianites, there was relatively little opposition from Syria.<\/p>\n<p>By the time of Saul, Zobah, an Aramean kingdom to the north of Damascus, was menacing the Israelites. Damascus was possibly in alliance with Zobah at this time, and the Israelites fought a defensive action (1 Sm 14:47). David subsequently defeated Hadadezer of Zobah and gained control over southern Syria and Damascus, where he garrisoned his troops. David’s forces under Joab continued to be successful, and tribute was sent from Damascus to Israel. One of Hadadezer’s officers, Rezon, deserted and formed a guerilla band in the Damascus area. Subsequently, in Solomon’s reign he eroded even the Israelites’ economic control of the region and set himself up as king in Damascus around 940 <span>BC<\/span> (1 Kgs 11:23-25).<\/p>\n<p>In the reign of Ben-hadad I, about 883–843 <span>BC<\/span>, soldiers from Damascus besieged Samaria and sent reasonable terms to Ahab, which were accepted swiftly. Damascus was at the height of its power when Ben-hadad was campaigning successfully against the Assyrians. At this time, when Jehoram, Ahab’s son, was king of Israel, Naaman the leper, a Syrian captain, was healed by the prophet Elisha when he accepted humbly the prescribed cure.<\/p>\n<p>The strategy of overcoming the kingdom by killing the king had been successful for Ben-hadad in his fight with Ahab, and he continued to follow the same policy. Shortly afterward, in a further effort to subdue Samaria, he sent assassination squads to murder either Jehoram or the prophet Elisha. The Lord preserved the lives of the pursued, and the Syrian attacked without success. Several years later, Elisha, who had gained the respect of the Syrians, entered Damascus boldly and announced that Ben-hadad’s illness was not fatal but that his death was imminent. Ben-hadad was thereafter murdered by Hazael, who then succeeded him. Although Damascus was soundly defeated by Assyria about 838 <span>BC<\/span>, Hazael rebounded quickly, and by 830 <span>BC<\/span> other predictions of Elisha were fulfilled. Damascene troops then controlled large areas of Palestinian territory, and the temple treasure was used to bribe the Syrians and save Jerusalem (2 Kgs 12:17-18).<\/p>\n<p>Planning to continue the subjection of Israel, Ben-hadad II found himself having to contend instead with resumed attacks from Assyria. In 803 <span>BC<\/span> Damascus became a tributary of Assyria, but the northern forces were unable to hold the area. After a further campaign in which Assyria again proved dominant, a weakened Damascus was unable to quash an Israelite rebellion in 795 <span>BC<\/span>. By the time of Jeroboam II, the Damascenes were forced to pay tribute to Samaria (2 Kgs 14:28).<\/p>\n<p>About 738 <span>BC<\/span> the Syrians, led by their new leader Rezin, joined forces with Pekah, king of Israel, to subjugate Judah. Much land was captured, although their siege of Jerusalem was unsuccessful (2 Kgs 16:5-6; 2 Chr 28:5). At this time of seeming success for Damascus, the city’s doom was predicted by Isaiah (Is 8:4; 17:1), Amos (Am 1:3-5), and Jeremiah (Jer 49:23-27). Rejecting God, Ahaz of Judah turned for protection to an alliance with the Assyrians, whom he bribed with the temple treasure. The Assyrian king Tiglath-pileser III (“Pul”) agreed and marched against the Syro-Israelite confederation. After defeating Israel, he attacked Damascus, plundered the city, deported the population, and replaced them with foreigners from other captured lands. Damascus was no longer an independent city-state.<\/p>\n<p>Due to its key location, Damascus remained important, and the Assyrians used the city as a provincial capital. Their records mention it in 727, 720, and 694 <span>BC<\/span>, and also in the days of Ashurbanipal (669–663 <span>BC<\/span>). Assyrian world dominance succumbed to that of Neo-Babylon, which was later replaced by that of Medo-Persia. During the period of Persian control, Damascus was a noted administrative center. Under the regime of Alexander the Great, the importance of Damascus was diminished by the rise in commercial significance of Antioch.<\/p>\n<p>During intertestamental times, Damascus passed from one ruler to another. Following the death of Alexander, the city was controlled by the Ptolemies of Egypt and the Seleucids of Babylon. Somewhat before 100 <span>BC<\/span>, Syria was divided, with Damascus becoming the capital of Coele-Syria. Its non-Syrian kings were constantly in trouble at home with the economy and abroad with the Parthians, Hasmoneans, and Nabateans, who under Aretas controlled Damascus from 84 to 72 <span>BC<\/span>. Subsequently, authority passed to the Hasmoneans, descendants of the Maccabees, and then the Idumeans (the Herods). The area was subjected to Roman dominance after the defeat of Syria by the Romans in 65 <span>BC<\/span>.<\/p>\n<p>Shortly after the death of Christ, the Nabateans regained control of the area, ruling Damascus from Petra through an ethnarch. It was under the control of an Arab appointee, probably Aretas IV, when Saul of Tarsus sought Jewish authority to purge Damascus of its Christians (2 Cor 11:32). Luke’s report in Acts 9, corroborated by Paul’s own confession (Acts 22:5-21; 26:11-23), relates Saul’s vision, blinding, and subsequent conversion on the road to Damascus. This may have been close to the place where Syrian soldiers were blinded when planning to assassinate Elisha (2 Kgs 6:18-23). After Saul’s sight was restored in a house on the street called “Straight,” he preached Christianity. Apparently the uproar in the Jewish quarter concerning his preaching was so great that the ethnarch was willing to condone Saul’s murder by orthodox Jews. Acts 9:23-25 describes his escape to Jerusalem. Damascus is not mentioned thereafter in biblical history.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>","content_en":"<h3>DAMASCUS<\/h3>\n<p>Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Cool” (biblical Abana), which runs from the northwest mountains through a deep ravine to the city; and the Nahr el-A waj, “the Crooked” (biblical Pharpar), which flows west to east. Together the two rivers irrigate 400 square miles (643.6 square kilometers) of land. Their beauty and importance in biblical times is conveyed by the haughty words of Naaman, a resident of the area, who almost refused to wash his leprosy away in the Jordan, as Elisha had prescribed, because it was such a poor river in comparison with the Abana and Pharpar (2 Kgs 5).<\/p>\n\n<p>Of the several trade routes that converged in the area, one led to Tyre and down the Mediterranean coastline, another to Megiddo and eventually to Memphis and Egypt, and a third to the Gulf of Aqaba.<\/p>\n<p>The first biblical mention of Damascus (Gn 14:15) refers to the city in connection with Abraham’s successful attack upon the confederation of kings who kidnapped Lot and his family. The Bible does not refer to the city again until the time of David (c. 1000 <span>BC<\/span>).<\/p>\n<p>Israel occupied a strategic position along the trade routes between Mesopotamia and Egypt. Although in the time of Joshua and the judges Israel was in conflict with its immediate neighbors, the Amorites, Moabites, Philistines, Ammonites, and Midianites, there was relatively little opposition from Syria.<\/p>\n<p>By the time of Saul, Zobah, an Aramean kingdom to the north of Damascus, was menacing the Israelites. Damascus was possibly in alliance with Zobah at this time, and the Israelites fought a defensive action (1 Sm 14:47). David subsequently defeated Hadadezer of Zobah and gained control over southern Syria and Damascus, where he garrisoned his troops. David’s forces under Joab continued to be successful, and tribute was sent from Damascus to Israel. One of Hadadezer’s officers, Rezon, deserted and formed a guerilla band in the Damascus area. Subsequently, in Solomon’s reign he eroded even the Israelites’ economic control of the region and set himself up as king in Damascus around 940 <span>BC<\/span> (1 Kgs 11:23-25).<\/p>\n<p>In the reign of Ben-hadad I, about 883–843 <span>BC<\/span>, soldiers from Damascus besieged Samaria and sent reasonable terms to Ahab, which were accepted swiftly. Damascus was at the height of its power when Ben-hadad was campaigning successfully against the Assyrians. At this time, when Jehoram, Ahab’s son, was king of Israel, Naaman the leper, a Syrian captain, was healed by the prophet Elisha when he accepted humbly the prescribed cure.<\/p>\n<p>The strategy of overcoming the kingdom by killing the king had been successful for Ben-hadad in his fight with Ahab, and he continued to follow the same policy. Shortly afterward, in a further effort to subdue Samaria, he sent assassination squads to murder either Jehoram or the prophet Elisha. The Lord preserved the lives of the pursued, and the Syrian attacked without success. Several years later, Elisha, who had gained the respect of the Syrians, entered Damascus boldly and announced that Ben-hadad’s illness was not fatal but that his death was imminent. Ben-hadad was thereafter murdered by Hazael, who then succeeded him. Although Damascus was soundly defeated by Assyria about 838 <span>BC<\/span>, Hazael rebounded quickly, and by 830 <span>BC<\/span> other predictions of Elisha were fulfilled. Damascene troops then controlled large areas of Palestinian territory, and the temple treasure was used to bribe the Syrians and save Jerusalem (2 Kgs 12:17-18).<\/p>\n<p>Planning to continue the subjection of Israel, Ben-hadad II found himself having to contend instead with resumed attacks from Assyria. In 803 <span>BC<\/span> Damascus became a tributary of Assyria, but the northern forces were unable to hold the area. After a further campaign in which Assyria again proved dominant, a weakened Damascus was unable to quash an Israelite rebellion in 795 <span>BC<\/span>. By the time of Jeroboam II, the Damascenes were forced to pay tribute to Samaria (2 Kgs 14:28).<\/p>\n<p>About 738 <span>BC<\/span> the Syrians, led by their new leader Rezin, joined forces with Pekah, king of Israel, to subjugate Judah. Much land was captured, although their siege of Jerusalem was unsuccessful (2 Kgs 16:5-6; 2 Chr 28:5). At this time of seeming success for Damascus, the city’s doom was predicted by Isaiah (Is 8:4; 17:1), Amos (Am 1:3-5), and Jeremiah (Jer 49:23-27). Rejecting God, Ahaz of Judah turned for protection to an alliance with the Assyrians, whom he bribed with the temple treasure. The Assyrian king Tiglath-pileser III (“Pul”) agreed and marched against the Syro-Israelite confederation. After defeating Israel, he attacked Damascus, plundered the city, deported the population, and replaced them with foreigners from other captured lands. Damascus was no longer an independent city-state.<\/p>\n<p>Due to its key location, Damascus remained important, and the Assyrians used the city as a provincial capital. Their records mention it in 727, 720, and 694 <span>BC<\/span>, and also in the days of Ashurbanipal (669–663 <span>BC<\/span>). Assyrian world dominance succumbed to that of Neo-Babylon, which was later replaced by that of Medo-Persia. During the period of Persian control, Damascus was a noted administrative center. Under the regime of Alexander the Great, the importance of Damascus was diminished by the rise in commercial significance of Antioch.<\/p>\n<p>During intertestamental times, Damascus passed from one ruler to another. Following the death of Alexander, the city was controlled by the Ptolemies of Egypt and the Seleucids of Babylon. Somewhat before 100 <span>BC<\/span>, Syria was divided, with Damascus becoming the capital of Coele-Syria. Its non-Syrian kings were constantly in trouble at home with the economy and abroad with the Parthians, Hasmoneans, and Nabateans, who under Aretas controlled Damascus from 84 to 72 <span>BC<\/span>. Subsequently, authority passed to the Hasmoneans, descendants of the Maccabees, and then the Idumeans (the Herods). The area was subjected to Roman dominance after the defeat of Syria by the Romans in 65 <span>BC<\/span>.<\/p>\n<p>Shortly after the death of Christ, the Nabateans regained control of the area, ruling Damascus from Petra through an ethnarch. It was under the control of an Arab appointee, probably Aretas IV, when Saul of Tarsus sought Jewish authority to purge Damascus of its Christians (2 Cor 11:32). Luke’s report in Acts 9, corroborated by Paul’s own confession (Acts 22:5-21; 26:11-23), relates Saul’s vision, blinding, and subsequent conversion on the road to Damascus. This may have been close to the place where Syrian soldiers were blinded when planning to assassinate Elisha (2 Kgs 6:18-23). After Saul’s sight was restored in a house on the street called “Straight,” he preached Christianity. Apparently the uproar in the Jewish quarter concerning his preaching was so great that the ethnarch was willing to condone Saul’s murder by orthodox Jews. Acts 9:23-25 describes his escape to Jerusalem. Damascus is not mentioned thereafter in biblical history.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>","summary_ro":"DAMASCUS Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Co...","summary_en":"DAMASCUS Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Co...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rezin","title_en":"Rezin","content_ro":"<h3>REZIN<\/h3>\n<p>1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6).<\/p>\n<p>Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their independence from Israel’s domination. During this period, Assyria was strengthening itself and expanding its empire throughout the Near East. Along with King Menahem of Israel, Rezin was forced to pay tribute to the Assyrian monarch Tiglath-pileser III in 738 <span>BC<\/span>. The heavy burden of vassalage to the Assyrians generated anti-Assyrian sentiment among the Syrian and neighboring people. During this time, Rezin seems to have helped Pekah in his successful coup to seize the throne of Israel. Immediately upon his accession to the throne, Pekah formed an anti-Assyrian coalition with Rezin. They soon realized that successful resistance against Assyria required a larger alliance. They invited King Ahaz of Judah to join their coalition, but Ahaz adamantly refused. With the intention of placing an Aramean of Davidic lineage upon the throne of Judah in order to effect a broader Syrian-Israelite alliance, Rezin and Pekah joined in an attack on Judah. In spite of winning most battles, Rezin and Pekah were unsuccessful in their attempt to take Jerusalem and replace Ahaz (2 Chr 28:5-15; Is 7:1-9). During these dark days for Judah, Isaiah brought an encouraging word to the people. He prophesied the imminent destruction of Israel (Ephraim) and Damascus by Assyria (Is 7:1-9; 8:1-8). So certain was the destruction of these kingdoms that he referred to their two kings as “stubs of smoldering firebrands” about to be extinguished (7:4). Disregarding Isaiah’s prophecy, Ahaz sent a large sum of money to Tiglath-pileser III, hoping to induce him to come to Judah’s aid.<\/p>\n<p>Rezin and Pekah moved their forces to the north to prepare for the impending Assyrian invasion. Tiglath-pileser attacked in 733 <span>BC<\/span> and captured much of the area of Galilee. He then turned his attention to Damascus, to which Rezin had fled. Assyrian records refer to Rezin as a “caged bird” in besieged Damascus. When Damascus fell in 732 <span>BC<\/span>, Rezin was executed and many citizens of Damascus were exiled. Samaria, the capital city of Israel, fell to the Assyrians in 722 <span>BC<\/span>. Damascus and the nation of Syria became an Assyrian province. Rezin thus was the last Syrian king to reign in Damascus.<\/p>\n<li>2. Father of some of the temple servants who served in postexilic times (Ezr 2:48; Neh 7:50).<\/li>","content_en":"<h3>REZIN<\/h3>\n<p>1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6).<\/p>\n<p>Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their independence from Israel’s domination. During this period, Assyria was strengthening itself and expanding its empire throughout the Near East. Along with King Menahem of Israel, Rezin was forced to pay tribute to the Assyrian monarch Tiglath-pileser III in 738 <span>BC<\/span>. The heavy burden of vassalage to the Assyrians generated anti-Assyrian sentiment among the Syrian and neighboring people. During this time, Rezin seems to have helped Pekah in his successful coup to seize the throne of Israel. Immediately upon his accession to the throne, Pekah formed an anti-Assyrian coalition with Rezin. They soon realized that successful resistance against Assyria required a larger alliance. They invited King Ahaz of Judah to join their coalition, but Ahaz adamantly refused. With the intention of placing an Aramean of Davidic lineage upon the throne of Judah in order to effect a broader Syrian-Israelite alliance, Rezin and Pekah joined in an attack on Judah. In spite of winning most battles, Rezin and Pekah were unsuccessful in their attempt to take Jerusalem and replace Ahaz (2 Chr 28:5-15; Is 7:1-9). During these dark days for Judah, Isaiah brought an encouraging word to the people. He prophesied the imminent destruction of Israel (Ephraim) and Damascus by Assyria (Is 7:1-9; 8:1-8). So certain was the destruction of these kingdoms that he referred to their two kings as “stubs of smoldering firebrands” about to be extinguished (7:4). Disregarding Isaiah’s prophecy, Ahaz sent a large sum of money to Tiglath-pileser III, hoping to induce him to come to Judah’s aid.<\/p>\n<p>Rezin and Pekah moved their forces to the north to prepare for the impending Assyrian invasion. Tiglath-pileser attacked in 733 <span>BC<\/span> and captured much of the area of Galilee. He then turned his attention to Damascus, to which Rezin had fled. Assyrian records refer to Rezin as a “caged bird” in besieged Damascus. When Damascus fell in 732 <span>BC<\/span>, Rezin was executed and many citizens of Damascus were exiled. Samaria, the capital city of Israel, fell to the Assyrians in 722 <span>BC<\/span>. Damascus and the nation of Syria became an Assyrian province. Rezin thus was the last Syrian king to reign in Damascus.<\/p>\n<li>2. Father of some of the temple servants who served in postexilic times (Ezr 2:48; Neh 7:50).<\/li>","summary_ro":"REZIN 1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6). Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their indepen...","summary_en":"REZIN 1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6). Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their indepen...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39873,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Ahaz’s Lack of Faith","title_en":"Ahaz’s Lack of Faith","content_ro":"<h3>Ahaz’s Lack of Faith<\/h3>\n<blockquote><p>Ahaz’s lack of trust in God seems to have stemmed from his complete rejection of the Mosaic or traditional Jewish faith rather than from the dangerous political situation. The book of 2 Chronicles describes him as erecting images for the Baals (deities who represented the god Baal, a Canaanite fertility deity). Ahaz is also described as engaging in human sacrifice by offering his sons in pagan worship. The chronicler cites such practices as God’s reason for the invasion by Israel and Syria (2 Chr 28:5).<\/p><\/blockquote>","content_en":"<h3>Ahaz’s Lack of Faith<\/h3>\n<blockquote><p>Ahaz’s lack of trust in God seems to have stemmed from his complete rejection of the Mosaic or traditional Jewish faith rather than from the dangerous political situation. The book of 2 Chronicles describes him as erecting images for the Baals (deities who represented the god Baal, a Canaanite fertility deity). Ahaz is also described as engaging in human sacrifice by offering his sons in pagan worship. The chronicler cites such practices as God’s reason for the invasion by Israel and Syria (2 Chr 28:5).<\/p><\/blockquote>","summary_ro":"Ahaz’s Lack of Faith Ahaz’s lack of trust in God seems to have stemmed from his complete rejection of the Mosaic or traditional Jewish faith rather than from the dangerous political situation. The book of 2 Chronicles describes him as erecting images for the Baals (deities who represented the god Baal, a Canaanite fertility deity). Ahaz is also described as engaging in human sacrifice by offering his sons in pagan worship. The chronicler cites such practices as God’s reason for the invasion b...","summary_en":"Ahaz’s Lack of Faith Ahaz’s lack of trust in God seems to have stemmed from his complete rejection of the Mosaic or traditional Jewish faith rather than from the dangerous political situation. The book of 2 Chronicles describes him as erecting images for the Baals (deities who represented the god Baal, a Canaanite fertility deity). Ahaz is also described as engaging in human sacrifice by offering his sons in pagan worship. The chronicler cites such practices as God’s reason for the invasion b...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":3343,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azrikam","title_en":"Azrikam","content_ro":"<h3>AZRIKAM<\/h3>\n<li>1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23).<\/li>\n<li>2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li>4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.<\/li>","content_en":"<h3>AZRIKAM<\/h3>\n<li>1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23).<\/li>\n<li>2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44).<\/li>\n<li>3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15).<\/li>\n<li>4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.<\/li>","summary_ro":"AZRIKAM 1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23). 2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44). 3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15). 4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.","summary_en":"AZRIKAM 1. One of three sons of Neariah, a descendant of David through Zerubbabel (1 Chr 3:23). 2. One of six sons of Azel, a descendant of Saul (1 Chr 8:38; 9:44). 3. Ancestor of Shemaiah, a Levite who returned to Jerusalem after the exile (1 Chr 9:14; Neh 11:15). 4. Palace officer under King Ahaz of Judah who was killed by Zichri (2 Chr 28:7), possibly the same as #2 above.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10721,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elkanah","title_en":"Elkanah","content_ro":"<h3>ELKANAH<\/h3>\n<li>1. Levite of Korah’s family (Ex 6:24) from the house of Izhar (v 21). He was Assir’s son, and fathered Ebiasaph (1 Chr 6:23).<\/li>\n<li>2. Father of the prophet Samuel (1 Sm 1:19). He was the son of Jeroham of Ephraim, from Ramathaim-zophim (v 1). Elkanah had two wives, Hannah and Peninnah, the former being barren (v 2). Hannah begged God repeatedly for a son whom she would give to the Lord’s service. Samuel was subsequently born, and after his weaning, he was brought to the aged priest Eli for training. Elkanah had other sons and daughters by Hannah (2:21), and became the forefather of Heman, a singer in David’s time.<\/li>\n<li>3, 4. Name of two Kohathite Levites descended from Korah’s line and ancestors of Heman the singer (1 Chr 6:26, 35).<\/li>\n<li>5. Levite who dwelt in the village of the Netophathites and later lived in Jerusalem in the postexilic era (1 Chr 9:16).<\/li>\n<li>6. Benjamite warrior who joined David’s mighty men at Ziklag (1 Chr 12:6).<\/li>\n<li>7. Gatekeeper (guard) for the ark of the covenant during David’s reign (1 Chr 15:23). He is perhaps the same as #6 above.<\/li>\n<li>8. One who held an authoritative post in King Ahaz’s court. Elkanah was slain by Zichri, an Ephraimite, for having forsaken the Lord (2 Chr 28:7).<\/li>","content_en":"<h3>ELKANAH<\/h3>\n<li>1. Levite of Korah’s family (Ex 6:24) from the house of Izhar (v 21). He was Assir’s son, and fathered Ebiasaph (1 Chr 6:23).<\/li>\n<li>2. Father of the prophet Samuel (1 Sm 1:19). He was the son of Jeroham of Ephraim, from Ramathaim-zophim (v 1). Elkanah had two wives, Hannah and Peninnah, the former being barren (v 2). Hannah begged God repeatedly for a son whom she would give to the Lord’s service. Samuel was subsequently born, and after his weaning, he was brought to the aged priest Eli for training. Elkanah had other sons and daughters by Hannah (2:21), and became the forefather of Heman, a singer in David’s time.<\/li>\n<li>3, 4. Name of two Kohathite Levites descended from Korah’s line and ancestors of Heman the singer (1 Chr 6:26, 35).<\/li>\n<li>5. Levite who dwelt in the village of the Netophathites and later lived in Jerusalem in the postexilic era (1 Chr 9:16).<\/li>\n<li>6. Benjamite warrior who joined David’s mighty men at Ziklag (1 Chr 12:6).<\/li>\n<li>7. Gatekeeper (guard) for the ark of the covenant during David’s reign (1 Chr 15:23). He is perhaps the same as #6 above.<\/li>\n<li>8. One who held an authoritative post in King Ahaz’s court. Elkanah was slain by Zichri, an Ephraimite, for having forsaken the Lord (2 Chr 28:7).<\/li>","summary_ro":"ELKANAH 1. Levite of Korah’s family (Ex 6:24) from the house of Izhar (v 21). He was Assir’s son, and fathered Ebiasaph (1 Chr 6:23). 2. Father of the prophet Samuel (1 Sm 1:19). He was the son of Jeroham of Ephraim, from Ramathaim-zophim (v 1). Elkanah had two wives, Hannah and Peninnah, the former being barren (v 2). Hannah begged God repeatedly for a son whom she would give to the Lord’s service. Samuel was subsequently born, and after his weaning, he was brought to the aged priest Eli for...","summary_en":"ELKANAH 1. Levite of Korah’s family (Ex 6:24) from the house of Izhar (v 21). He was Assir’s son, and fathered Ebiasaph (1 Chr 6:23). 2. Father of the prophet Samuel (1 Sm 1:19). He was the son of Jeroham of Ephraim, from Ramathaim-zophim (v 1). Elkanah had two wives, Hannah and Peninnah, the former being barren (v 2). Hannah begged God repeatedly for a son whom she would give to the Lord’s service. Samuel was subsequently born, and after his weaning, he was brought to the aged priest Eli for...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23761,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maaseiah","title_en":"Maaseiah","content_ro":"<h3>MAASEIAH<\/h3>\n<li> 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20).<\/li>\n<li> 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1).<\/li>\n<li> 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11).<\/li>\n<li> 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7).<\/li>\n<li> 5. Ruler in Jerusalem whom Josiah appointed to assist in repairing the temple (2 Chr 34:8).<\/li>\n<li> 6–8. Three priests who obeyed Ezra’s exhortation to divorce their foreign wives during the postexilic era (Ezr 10:18-22).<\/li>\n<li> 9. Pahath-moab’s son (Ezr 10:30).<\/li>\n<li>10. Father of Azariah, a repairman of the Jerusalem wall (Neh 3:23).<\/li>\n<li>11. Ezra’s attendant when he read the law to the people (Neh 8:4).<\/li>\n<li>12. Levite who, with others, helped the people to understand the law Ezra read (Neh 8:7).<\/li>\n<li>13. Leader who set his seal on Ezra’s covenant under Nehemiah’s leadership (Neh 10:25).<\/li>\n<li>14. Judahite leader and the son of Baruch, who lived in Jerusalem with those chosen by lot to inherit the rebuilt city (Neh 11:5). He is sometimes identified with the Asaiah mentioned in 1 Chronicles 9:5.<\/li>\n<li>15. Ithiel’s son from Benjamin’s tribe who was chosen to live in Jerusalem (Neh 11:7).<\/li>\n<li>16. Priestly trumpeter at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>17. Priestly singer at the dedication of the Jerusalem wall (Neh 12:42).<\/li>\n<li>18. Father of Zephaniah the priest. Zephaniah, with Pashhur, was sent to Jeremiah by King Zedekiah to inquire of the Lord concerning the future of Nebuchadnezzar’s war against Jerusalem (Jer 21:1-2; 29:25) and to request that Jeremiah pray for Jerusalem (37:3).<\/li>\n<li>19. Father of Zedekiah the false prophet, an opponent of Jeremiah’s prophecy about Jerusalem’s fall under Nebuchadnezzar’s siege (Jer 29:21).<\/li>\n<li>20. KJV form of Mahseiah, Baruch’s forefather, in Jeremiah 32:12 and 51:59. <em>See<\/em> Mahseiah.<\/li>\n<li>21. Keeper of the threshold during Jehoiakim’s reign (Jer 35:4).<\/li>","content_en":"<h3>MAASEIAH<\/h3>\n<li> 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20).<\/li>\n<li> 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1).<\/li>\n<li> 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11).<\/li>\n<li> 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7).<\/li>\n<li> 5. Ruler in Jerusalem whom Josiah appointed to assist in repairing the temple (2 Chr 34:8).<\/li>\n<li> 6–8. Three priests who obeyed Ezra’s exhortation to divorce their foreign wives during the postexilic era (Ezr 10:18-22).<\/li>\n<li> 9. Pahath-moab’s son (Ezr 10:30).<\/li>\n<li>10. Father of Azariah, a repairman of the Jerusalem wall (Neh 3:23).<\/li>\n<li>11. Ezra’s attendant when he read the law to the people (Neh 8:4).<\/li>\n<li>12. Levite who, with others, helped the people to understand the law Ezra read (Neh 8:7).<\/li>\n<li>13. Leader who set his seal on Ezra’s covenant under Nehemiah’s leadership (Neh 10:25).<\/li>\n<li>14. Judahite leader and the son of Baruch, who lived in Jerusalem with those chosen by lot to inherit the rebuilt city (Neh 11:5). He is sometimes identified with the Asaiah mentioned in 1 Chronicles 9:5.<\/li>\n<li>15. Ithiel’s son from Benjamin’s tribe who was chosen to live in Jerusalem (Neh 11:7).<\/li>\n<li>16. Priestly trumpeter at the dedication of the Jerusalem wall (Neh 12:41).<\/li>\n<li>17. Priestly singer at the dedication of the Jerusalem wall (Neh 12:42).<\/li>\n<li>18. Father of Zephaniah the priest. Zephaniah, with Pashhur, was sent to Jeremiah by King Zedekiah to inquire of the Lord concerning the future of Nebuchadnezzar’s war against Jerusalem (Jer 21:1-2; 29:25) and to request that Jeremiah pray for Jerusalem (37:3).<\/li>\n<li>19. Father of Zedekiah the false prophet, an opponent of Jeremiah’s prophecy about Jerusalem’s fall under Nebuchadnezzar’s siege (Jer 29:21).<\/li>\n<li>20. KJV form of Mahseiah, Baruch’s forefather, in Jeremiah 32:12 and 51:59. <em>See<\/em> Mahseiah.<\/li>\n<li>21. Keeper of the threshold during Jehoiakim’s reign (Jer 35:4).<\/li>","summary_ro":"MAASEIAH 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20). 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1). 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11). 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7). 5. Ruler in Jerusalem whom Josiah appointed to ass...","summary_en":"MAASEIAH 1. One of the singers appointed by the Levites to accompany David when he brought the ark from Obed-edom’s house to Jerusalem (1 Chr 15:18-20). 2. Commander who agreed to assist Jehoiada the priest in crowning Joash king (2 Chr 23:1). 3. Officer who served King Uzziah by assisting in the organization of the king’s army (2 Chr 26:11). 4. Son of Judah’s royal house who was slain when Pekah the king of Israel invaded Judah (2 Chr 28:7). 5. Ruler in Jerusalem whom Josiah appointed to ass...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39314,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zichri*, Zicri","title_en":"Zichri*, Zicri","content_ro":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","content_en":"<h3>ZICHRI*, ZICRI<\/h3>\n<li>1. Kohathite Levite and a descendant of Izhar (Ex 6:21).<\/li>\n<li>2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19).<\/li>\n<li>3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23).<\/li>\n<li>4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27).<\/li>\n<li>5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17.<\/li>\n<li>6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge of the treasuries of the dedicated gifts (1 Chr 26:25).<\/li>\n<li>7. Father of Eliezer, the chief officer of the Reubenites during David’s reign (1 Chr 27:16).<\/li>\n<li>8. Father of Amasiah, a volunteer in charge of 200,000 men during Jehoshaphat’s reign (2 Chr 17:16).<\/li>\n<li>9. Father of Elishaphat, a participant in the conspiracy against Athaliah led by Jehoiada (2 Chr 23:1).<\/li>\n<li>10. Mighty man of Ephraim who participated in Pekah’s subjugation of Judah. Zicri killed Ahaz’s son Maaseiah, Azrikam the commander of the palace, and Elkanah the king’s deputy (2 Chr 28:7).<\/li>\n<li>11. Father of Joel, overseer of the Benjaminites who returned to Jerusalem following the exile (Neh 11:9).<\/li>\n<li>12. Levite who served as a priest and the head of the clan of Abijah during the days of Joiakim the high priest (Neh 12:17).<\/li>","summary_ro":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","summary_en":"ZICHRI*, ZICRI 1. Kohathite Levite and a descendant of Izhar (Ex 6:21). 2. One of Shimei’s sons from Benjamin’s tribe (1 Chr 8:19). 3. One of Shashak’s sons from Benjamin’s tribe (1 Chr 8:23). 4. One of Jeroham’s sons from Benjamin’s tribe (1 Chr 8:27). 5. Ancestor of Mattaniah. Mattaniah returned with Zerubbabel to Israel following the exile (1 Chr 9:15); Zicri is probably identifiable with Zabdi in Nehemiah 11:17. 6. Descendant of Eliezer, the son of Moses. His son, Shelomoth, was in charge...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":837,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaz","title_en":"Ahaz","content_ro":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","content_en":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","summary_ro":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","summary_en":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1245,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amasa","title_en":"Amasa","content_ro":"<h3>AMASA<\/h3>\n<li>1. Son of Ithra (Jether) and David’s sister Abigail (2 Sm 17:25; 1 Chr 2:17), and therefore David’s nephew. Amasa was a captain who supported Absalom in his rebellion against his father, David. After Absalom was killed by David’s general Joab, David pardoned Amasa and replaced Joab with him (2 Sm 19:13). Greatly offended, Joab awaited his revenge and, as soon as he had opportunity, treacherously assassinated his unsuspecting rival (2 Sm 20:4-13). David was unable to punish Joab but instructed his son Solomon to see that Joab was executed for murdering Amasa and another of David’s generals (1 Kgs 2:5-6, 28-34).<\/li>\n<li>2. Hadlai’s son from Ephraim’s tribe. Amasa supported the prophet Oded’s opposition to making slaves of women and children captured from the southern kingdom of Judah in the time of King Ahaz (2 Chr 28:8-13).<\/li>","content_en":"<h3>AMASA<\/h3>\n<li>1. Son of Ithra (Jether) and David’s sister Abigail (2 Sm 17:25; 1 Chr 2:17), and therefore David’s nephew. Amasa was a captain who supported Absalom in his rebellion against his father, David. After Absalom was killed by David’s general Joab, David pardoned Amasa and replaced Joab with him (2 Sm 19:13). Greatly offended, Joab awaited his revenge and, as soon as he had opportunity, treacherously assassinated his unsuspecting rival (2 Sm 20:4-13). David was unable to punish Joab but instructed his son Solomon to see that Joab was executed for murdering Amasa and another of David’s generals (1 Kgs 2:5-6, 28-34).<\/li>\n<li>2. Hadlai’s son from Ephraim’s tribe. Amasa supported the prophet Oded’s opposition to making slaves of women and children captured from the southern kingdom of Judah in the time of King Ahaz (2 Chr 28:8-13).<\/li>","summary_ro":"AMASA 1. Son of Ithra (Jether) and David’s sister Abigail (2 Sm 17:25; 1 Chr 2:17), and therefore David’s nephew. Amasa was a captain who supported Absalom in his rebellion against his father, David. After Absalom was killed by David’s general Joab, David pardoned Amasa and replaced Joab with him (2 Sm 19:13). Greatly offended, Joab awaited his revenge and, as soon as he had opportunity, treacherously assassinated his unsuspecting rival (2 Sm 20:4-13). David was unable to punish Joab but inst...","summary_en":"AMASA 1. Son of Ithra (Jether) and David’s sister Abigail (2 Sm 17:25; 1 Chr 2:17), and therefore David’s nephew. Amasa was a captain who supported Absalom in his rebellion against his father, David. After Absalom was killed by David’s general Joab, David pardoned Amasa and replaced Joab with him (2 Sm 19:13). Greatly offended, Joab awaited his revenge and, as soon as he had opportunity, treacherously assassinated his unsuspecting rival (2 Sm 20:4-13). David was unable to punish Joab but inst...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29425,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pekah","title_en":"Pekah","content_ro":"<h3>PEKAH<\/h3>\n<p>Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-<span>BC<\/span> wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 <span>BC<\/span>. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he deliberately assumed the name of his predecessor. Moreover, Isaiah refers to him as the “son of Remaliah,” almost scornfully, to indicate his nonroyal descent. But when Isaiah refers to his heathen ally, he uses the specific name “Rezin, the king of Syria” (Is 7:4-9; 8:6).<\/p>\n<p class=\"h2\" id=\"AccessiontotheThrone\">Accession to the Throne<\/p>\n<p>Pekah, an officer of Pekahiah, was the third man in a chariot, apart from the driver and the warrior. He was the shield and armor bearer of the warrior. In time the term came to signify a royal aide-de-camp.<\/p>\n<p>The account of Pekah’s murder of Pekahiah has been somewhat obscured because of the difficulty in understanding the terms Argob and Arieh (2 Kgs 15:25). Some translators and commentators have thought these referred to persons, whereas others have held these are place-names. Some scholars radically alter the text here and eliminate the troublesome words by claiming they were a scribal mistake or emendation. A key seems to have been found by comparing them with the Ugaritic. The terms mean “eagle” and “lion,” respectively. Thus, Pekah was murdered “near the eagle and the lion.” It is suggested that this means he was put to death near the guardian sphinxes of his palace. Such sphinxes were a common motif in ancient eastern palaces and were duplicated on ivory plaques erected in the gateway. This interpretation seems very plausible, since it avoids critical emendation and solves the major problems in the text.<\/p>\n<p class=\"h2\" id=\"PoliticalSignificance\">Political Significance<\/p>\n<p>The brilliant Tiglath-pileser III, leading the kingdom of Assyria to prominence, appeared on Israel’s border. Menahem deemed it wise to become tributary to him. Apparently Pekahiah, Menahem’s successor, could not appease the Assyrians during his short reign. The conciliatory efforts of Menahem and Pekahiah may well have prompted the Syrians to conspire with Pekah, the army officer, to gain control of the throne of Samaria in order to present a united military front against Assyrian encroachment. Once Samaria was under control, the Syrians led by Rezin, Israel ruled by Pekah, and several Transjordanian kingdoms formed a powerful alliance.<\/p>\n<p>In time Pekah and Rezin began to pressure the kingdom of Judah in order to induce it to join their alliance against the impending Assyrian attack. Jotham resisted their invitations and fortified the Judean hill country. Jotham’s son, Ahaz, continued his father’s policy of noncooperation with the Samaria-Damascus coalition. Pekah and Rezin invaded Judah with the intent of taking Jerusalem and placing “the son of Tabeel” on the throne of Judah in Ahaz’s place (Is 7:1-6). He presumably was a son of Uzziah or Jotham by a princess of Tabeel. Although the actual siege of Jerusalem was unsuccessful, Pekah and Rezin inflicted severe casualties upon Ahaz’s army. In one day of battle they killed 120,000 men of Judah and carried away 200,000 captives, including women and children. However, the prophet Oded prophesied in Samaria before the army. He urged the leaders of Samaria to return the captives. The leaders heeded the prophetic word and sent the captives back to Jericho (2 Chr 28:8-15).<\/p>\n<p>Rezin’s revolt against Assyria brought a quick response from Tiglath-pileser, who laid siege to Damascus in 734 <span>BC<\/span>. The city fell in 732 <span>BC<\/span>. Another detachment of the Assyrian army descended on the upper districts of Syria and Samaria. Second Kings 15:29 lists the districts and cities that were overrun. They included Gilead (regions beyond Jordan), Naphtali (regions lying to the west of the lakes of Galilee and Merom), and all Galilee as far south as the plain of Esdraelon and the valley of Jezreel. Isaiah refers to this lost tribal territory (Is 9:1-7). From this Assyrian-controlled region the messianic ruler would arise and give light to those who lived in a land of darkness (v 2). Thus Pekah’s kingdom was reduced to a third of its original size by the Assyrian campaign of 734–732 <span>BC<\/span>. In 732 a palace conspiracy led by Hoshea plotted the assassination of Pekah. He was put to death in the coup d’état and the throne was usurped by Hoshea.<\/p>\n<p>The author of Kings evaluates the reign of Pekah as follows: “But Pekah did what was evil in the <span>Lord<\/span>’s sight. He refused to turn from the sins of idolatry that Jeroboam son of Nebat had led Israel to commit” (2 Kgs 15:28, <span>nlt<\/span>). It is likely that he continued the calf worship at the shrines at Dan and Bethel. The continuation of the apostasy during successive regencies was the cause for the judgment that befell the northern kingdom. Pekah is the last king of Israel given such an evaluation.<\/p>","content_en":"<h3>PEKAH<\/h3>\n<p>Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-<span>BC<\/span> wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 <span>BC<\/span>. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he deliberately assumed the name of his predecessor. Moreover, Isaiah refers to him as the “son of Remaliah,” almost scornfully, to indicate his nonroyal descent. But when Isaiah refers to his heathen ally, he uses the specific name “Rezin, the king of Syria” (Is 7:4-9; 8:6).<\/p>\n<p class=\"h2\" id=\"AccessiontotheThrone\">Accession to the Throne<\/p>\n<p>Pekah, an officer of Pekahiah, was the third man in a chariot, apart from the driver and the warrior. He was the shield and armor bearer of the warrior. In time the term came to signify a royal aide-de-camp.<\/p>\n<p>The account of Pekah’s murder of Pekahiah has been somewhat obscured because of the difficulty in understanding the terms Argob and Arieh (2 Kgs 15:25). Some translators and commentators have thought these referred to persons, whereas others have held these are place-names. Some scholars radically alter the text here and eliminate the troublesome words by claiming they were a scribal mistake or emendation. A key seems to have been found by comparing them with the Ugaritic. The terms mean “eagle” and “lion,” respectively. Thus, Pekah was murdered “near the eagle and the lion.” It is suggested that this means he was put to death near the guardian sphinxes of his palace. Such sphinxes were a common motif in ancient eastern palaces and were duplicated on ivory plaques erected in the gateway. This interpretation seems very plausible, since it avoids critical emendation and solves the major problems in the text.<\/p>\n<p class=\"h2\" id=\"PoliticalSignificance\">Political Significance<\/p>\n<p>The brilliant Tiglath-pileser III, leading the kingdom of Assyria to prominence, appeared on Israel’s border. Menahem deemed it wise to become tributary to him. Apparently Pekahiah, Menahem’s successor, could not appease the Assyrians during his short reign. The conciliatory efforts of Menahem and Pekahiah may well have prompted the Syrians to conspire with Pekah, the army officer, to gain control of the throne of Samaria in order to present a united military front against Assyrian encroachment. Once Samaria was under control, the Syrians led by Rezin, Israel ruled by Pekah, and several Transjordanian kingdoms formed a powerful alliance.<\/p>\n<p>In time Pekah and Rezin began to pressure the kingdom of Judah in order to induce it to join their alliance against the impending Assyrian attack. Jotham resisted their invitations and fortified the Judean hill country. Jotham’s son, Ahaz, continued his father’s policy of noncooperation with the Samaria-Damascus coalition. Pekah and Rezin invaded Judah with the intent of taking Jerusalem and placing “the son of Tabeel” on the throne of Judah in Ahaz’s place (Is 7:1-6). He presumably was a son of Uzziah or Jotham by a princess of Tabeel. Although the actual siege of Jerusalem was unsuccessful, Pekah and Rezin inflicted severe casualties upon Ahaz’s army. In one day of battle they killed 120,000 men of Judah and carried away 200,000 captives, including women and children. However, the prophet Oded prophesied in Samaria before the army. He urged the leaders of Samaria to return the captives. The leaders heeded the prophetic word and sent the captives back to Jericho (2 Chr 28:8-15).<\/p>\n<p>Rezin’s revolt against Assyria brought a quick response from Tiglath-pileser, who laid siege to Damascus in 734 <span>BC<\/span>. The city fell in 732 <span>BC<\/span>. Another detachment of the Assyrian army descended on the upper districts of Syria and Samaria. Second Kings 15:29 lists the districts and cities that were overrun. They included Gilead (regions beyond Jordan), Naphtali (regions lying to the west of the lakes of Galilee and Merom), and all Galilee as far south as the plain of Esdraelon and the valley of Jezreel. Isaiah refers to this lost tribal territory (Is 9:1-7). From this Assyrian-controlled region the messianic ruler would arise and give light to those who lived in a land of darkness (v 2). Thus Pekah’s kingdom was reduced to a third of its original size by the Assyrian campaign of 734–732 <span>BC<\/span>. In 732 a palace conspiracy led by Hoshea plotted the assassination of Pekah. He was put to death in the coup d’état and the throne was usurped by Hoshea.<\/p>\n<p>The author of Kings evaluates the reign of Pekah as follows: “But Pekah did what was evil in the <span>Lord<\/span>’s sight. He refused to turn from the sins of idolatry that Jeroboam son of Nebat had led Israel to commit” (2 Kgs 15:28, <span>nlt<\/span>). It is likely that he continued the calf worship at the shrines at Dan and Bethel. The continuation of the apostasy during successive regencies was the cause for the judgment that befell the northern kingdom. Pekah is the last king of Israel given such an evaluation.<\/p>","summary_ro":"PEKAH Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-BC wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 BC. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he delib...","summary_en":"PEKAH Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-BC wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 BC. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he delib...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35606,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Slavery Slave","title_en":"Slavery Slave","content_ro":"<h3>SLAVE, SLAVERY<\/h3>\n<p>Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 <span>BC<\/span>, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8).<\/p>\n<p>Slaves could be purchased locally from other owners or from foreign traveling merchants who sold slaves along with cloth, bronzeware, and other goods (Jl 3:4-8). Joseph was sold by Midianites and Ishmaelites to an Egyptian (Gn 37:36; 39:1) in this manner. Debt was the basic cause for many families being reduced to slavery; an entire family could be subject to slavery (2 Kgs 4:1; Neh 5:5-8). The law code of Hammurabi stipulated a maximum of three years of slavery for the family (Section 117), as opposed to a maximum of six years under Hebrew law (Dt 15:18). Voluntary slavery was widespread as a means of escape from abject poverty and starvation (Lv 25:47-48). Selling a kidnapped person into slavery, the crime of Joseph’s brothers (Gn 37:27-28), was a capital offense under the law code of Hammurabi (Section 14) and the Mosaic law (Ex 21:11; Dt 24:7).<\/p>\n<p>In Sumerian society, slaves had legal rights, could borrow money, and could engage in business. As the normal price for a slave was probably less than that for a strong donkey, the slave always had the hope that he could save sufficient money to purchase his freedom. Slaves performed tedious labor on farms and in households, though some gifted individuals occupied executive positions in households. Despite provisions in ancient law, the release of slaves was not always honored on schedule. A Hebrew who voluntarily entered slavery was normally released the next jubilee year, and theoretically no Hebrew could be enslaved for life (Ex 21:2; Lv 25:10-13; Dt 15:12-14).<\/p>\n<p>The Israelites made a deliberate attempt to safeguard the slave from brutality by a master or overseer. By law, a maimed slave had to be released (Ex 21:26-27). The few Hebrew slaves in a household frequently toiled alongside their masters in the fields, and they and household slaves often had a reasonable and secure existence, compared with the threat of starvation and destitution of the poorest free men.<\/p>\n<p>In Greek and especially in Roman times, when the number of slaves increased dramatically, household slaves remained the best treated. Many became servants and confidants; some even established good businesses to their own and their masters’ benefit.<\/p>\n<p>Information from Ur, Nuzi, and the book of Genesis shows that where a wife was childless, the female slave could bear the master’s child (Gn 16:2-4). Legally a Hebrew master could agree to marry a young female slave, have his own son marry her, or establish her as a concubine. If subsequently she was discarded, or if the agreement was not fulfilled, she would be released from her slavery (Ex 21:7-11). Conquered people were required to perform forced labor for the state (2 Sm 12:31; 1 Kgs 9:15, 21-23), including the Israelites themselves in Lebanon (1 Kgs 5:13-18). Captured in war, the Midianites (Nm 31:28-30, 47) and Gibeonites (Jos 9:23-25) were made slaves to serve the temple. The practice continued through the reigns of David and Solomon (Ezr 2:58; 8:20). Nehemiah records that foreign slaves helped make repairs on the walls of Jerusalem (Neh 3:26, 31).<\/p>\n<p>The NT attitude toward slavery indicates that the status of a slave was more like that of a servant and that the institution of slavery generally was declining. There was no strong opposition to slavery from Jesus or the apostles, but an admonition that slaves and servants should serve their masters faithfully and that masters should treat their slaves humanely and fairly (Eph 6:9; Col 4:1; 1 Tm 6:2; Phlm 1:16). Paul never preached against slavery, but he personally tried to attain freedom for the slave Onesimus from his Christian master, Philemon (see the discussion on this in Philemon, Letter to).<\/p>\n<p><em>See also<\/em> Bond, Bondage; Liberty.<\/p>","content_en":"<h3>SLAVE, SLAVERY<\/h3>\n<p>Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 <span>BC<\/span>, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8).<\/p>\n<p>Slaves could be purchased locally from other owners or from foreign traveling merchants who sold slaves along with cloth, bronzeware, and other goods (Jl 3:4-8). Joseph was sold by Midianites and Ishmaelites to an Egyptian (Gn 37:36; 39:1) in this manner. Debt was the basic cause for many families being reduced to slavery; an entire family could be subject to slavery (2 Kgs 4:1; Neh 5:5-8). The law code of Hammurabi stipulated a maximum of three years of slavery for the family (Section 117), as opposed to a maximum of six years under Hebrew law (Dt 15:18). Voluntary slavery was widespread as a means of escape from abject poverty and starvation (Lv 25:47-48). Selling a kidnapped person into slavery, the crime of Joseph’s brothers (Gn 37:27-28), was a capital offense under the law code of Hammurabi (Section 14) and the Mosaic law (Ex 21:11; Dt 24:7).<\/p>\n<p>In Sumerian society, slaves had legal rights, could borrow money, and could engage in business. As the normal price for a slave was probably less than that for a strong donkey, the slave always had the hope that he could save sufficient money to purchase his freedom. Slaves performed tedious labor on farms and in households, though some gifted individuals occupied executive positions in households. Despite provisions in ancient law, the release of slaves was not always honored on schedule. A Hebrew who voluntarily entered slavery was normally released the next jubilee year, and theoretically no Hebrew could be enslaved for life (Ex 21:2; Lv 25:10-13; Dt 15:12-14).<\/p>\n<p>The Israelites made a deliberate attempt to safeguard the slave from brutality by a master or overseer. By law, a maimed slave had to be released (Ex 21:26-27). The few Hebrew slaves in a household frequently toiled alongside their masters in the fields, and they and household slaves often had a reasonable and secure existence, compared with the threat of starvation and destitution of the poorest free men.<\/p>\n<p>In Greek and especially in Roman times, when the number of slaves increased dramatically, household slaves remained the best treated. Many became servants and confidants; some even established good businesses to their own and their masters’ benefit.<\/p>\n<p>Information from Ur, Nuzi, and the book of Genesis shows that where a wife was childless, the female slave could bear the master’s child (Gn 16:2-4). Legally a Hebrew master could agree to marry a young female slave, have his own son marry her, or establish her as a concubine. If subsequently she was discarded, or if the agreement was not fulfilled, she would be released from her slavery (Ex 21:7-11). Conquered people were required to perform forced labor for the state (2 Sm 12:31; 1 Kgs 9:15, 21-23), including the Israelites themselves in Lebanon (1 Kgs 5:13-18). Captured in war, the Midianites (Nm 31:28-30, 47) and Gibeonites (Jos 9:23-25) were made slaves to serve the temple. The practice continued through the reigns of David and Solomon (Ezr 2:58; 8:20). Nehemiah records that foreign slaves helped make repairs on the walls of Jerusalem (Neh 3:26, 31).<\/p>\n<p>The NT attitude toward slavery indicates that the status of a slave was more like that of a servant and that the institution of slavery generally was declining. There was no strong opposition to slavery from Jesus or the apostles, but an admonition that slaves and servants should serve their masters faithfully and that masters should treat their slaves humanely and fairly (Eph 6:9; Col 4:1; 1 Tm 6:2; Phlm 1:16). Paul never preached against slavery, but he personally tried to attain freedom for the slave Onesimus from his Christian master, Philemon (see the discussion on this in Philemon, Letter to).<\/p>\n<p><em>See also<\/em> Bond, Bondage; Liberty.<\/p>","summary_ro":"SLAVE, SLAVERY Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 BC, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8). Slaves could be purchased l...","summary_en":"SLAVE, SLAVERY Person owned as property by another, and the relationship that bound the owner and the slave. Slavery was widespread in the ancient Near East, although the economy was not dependent upon it. By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave. From at least 3000 BC, captives in war were the primary source of slaves (Gn 14:21; Nm 31:9; Dt 20:14; Jgs 5:30; 1 Sm 4:9; 2 Kgs 5:2; 2 Chr 28:8). Slaves could be purchased l...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62057,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89683,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117309,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144935,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":838,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaz","title_en":"Ahaz","content_ro":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","content_en":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","summary_ro":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","summary_en":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47907,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:9","title_en":"Study Note: 2 Cronici 28:9","content_ro":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","content_en":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","summary_ro":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","summary_en":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:9","title_en":"Study Note: 2 Cronici 28:9","content_ro":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","content_en":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","summary_ro":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","summary_en":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:9","title_en":"Study Note: 2 Cronici 28:9","content_ro":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","content_en":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","summary_ro":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","summary_en":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:9","title_en":"Study Note: 2 Cronici 28:9","content_ro":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","content_en":"<p><strong>28:9-10<\/strong> <em>you have gone too far:<\/em> Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).<\/p>","summary_ro":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","summary_en":"28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62056,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89682,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117308,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144934,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":47908,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:11","title_en":"Study Note: 2 Cronici 28:11","content_ro":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","content_en":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","summary_ro":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","summary_en":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:11","title_en":"Study Note: 2 Cronici 28:11","content_ro":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","content_en":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","summary_ro":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","summary_en":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:11","title_en":"Study Note: 2 Cronici 28:11","content_ro":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","content_en":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","summary_ro":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","summary_en":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:11","title_en":"Study Note: 2 Cronici 28:11","content_ro":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","content_en":"<p><strong>28:11<\/strong> The Chronicler expresses a positive attitude toward the north with the term <em>relatives<\/em> (literally <em>brothers<\/em>). • <em>now the<\/em> <span>Lord<\/span><em>’s fierce anger has been turned against you:<\/em> Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 <span>BC<\/span>, 2 Kgs 17:5-23).<\/p>","summary_ro":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","summary_en":"28:11 The Chronicler expresses a positive attitude toward the north with the term relatives (literally brothers). • now the Lord’s fierce anger has been turned against you: Later, during Ahaz’s reign, the kingdom of Israel would be destroyed and exiled (722 BC, 2 Kgs 17:5-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":839,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaz","title_en":"Ahaz","content_ro":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","content_en":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","summary_ro":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","summary_en":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azariah","title_en":"Azariah","content_ro":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","content_en":"<h3>AZARIAH<\/h3>\n<p>Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. <em>See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, <span>kjv<\/span>). <em>See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. <em>See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). <em>See<\/em> Shadrach, Meshach, and Abednego.<\/li>","summary_ro":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","summary_en":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4361,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Berechiah*","title_en":"Berechiah*","content_ro":"<h3>BERECHIAH*<\/h3>\n<li>1. Son of Zerubbabel and descendant of King David (1 Chr 3:20).<\/li>\n<li>2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel.<\/li>\n<li>3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16).<\/li>\n<li>4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23).<\/li>\n<li>5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophet Obed in sending prisoners of war back to their homes in Judah (2 Chr 28:12).<\/li>\n<li>6. Meshullam’s father. Meshullam assisted Nehemiah, the governor, in rebuilding the wall of Jerusalem (Neh 3:4, 30; 6:18).<\/li>\n<li>7. Iddo’s son and father of Zechariah the prophet (Zec 1:1, 7).<\/li>\n<p><em>See also<\/em> Barachiah, Barachias.<\/p>","content_en":"<h3>BERECHIAH*<\/h3>\n<li>1. Son of Zerubbabel and descendant of King David (1 Chr 3:20).<\/li>\n<li>2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel.<\/li>\n<li>3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16).<\/li>\n<li>4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23).<\/li>\n<li>5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophet Obed in sending prisoners of war back to their homes in Judah (2 Chr 28:12).<\/li>\n<li>6. Meshullam’s father. Meshullam assisted Nehemiah, the governor, in rebuilding the wall of Jerusalem (Neh 3:4, 30; 6:18).<\/li>\n<li>7. Iddo’s son and father of Zechariah the prophet (Zec 1:1, 7).<\/li>\n<p><em>See also<\/em> Barachiah, Barachias.<\/p>","summary_ro":"BERECHIAH* 1. Son of Zerubbabel and descendant of King David (1 Chr 3:20). 2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel. 3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16). 4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23). 5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophe...","summary_en":"BERECHIAH* 1. Son of Zerubbabel and descendant of King David (1 Chr 3:20). 2. Levite, Gershon’s descendant and father of Asaph (1 Chr 6:39; 15:17). Asaph was a famous musician of Israel. 3. Asa’s son and head of a family of Levites who returned to Judah after the Babylonian exile (1 Chr 9:16). 4. Levite appointed by King David as gatekeeper for the ark of the covenant (1 Chr 15:23). 5. Meshillemoth’s son, a leader of Ephraim’s tribe. He was one of three men in Samaria who supported the prophe...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14985,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadlai","title_en":"Hadlai","content_ro":"<h3>HADLAI<\/h3>\n<p>Amasa’s father from Ephraim’s tribe (2 Chr 28:12). Amasa opposed the taking of prisoners from Judah’s tribe after a battle.<\/p>","content_en":"<h3>HADLAI<\/h3>\n<p>Amasa’s father from Ephraim’s tribe (2 Chr 28:12). Amasa opposed the taking of prisoners from Judah’s tribe after a battle.<\/p>","summary_ro":"HADLAI Amasa’s father from Ephraim’s tribe (2 Chr 28:12). Amasa opposed the taking of prisoners from Judah’s tribe after a battle.","summary_en":"HADLAI Amasa’s father from Ephraim’s tribe (2 Chr 28:12). Amasa opposed the taking of prisoners from Judah’s tribe after a battle.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18675,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehizkiah","title_en":"Jehizkiah","content_ro":"<h3>JEHIZKIAH<\/h3>\n<p>Shallum’s son and a chief of Ephraim during the reign of Ahaz in Judah. He opposed the enslavement of the men of Judah by victorious Israel (2 Chr 28:12).<\/p>","content_en":"<h3>JEHIZKIAH<\/h3>\n<p>Shallum’s son and a chief of Ephraim during the reign of Ahaz in Judah. He opposed the enslavement of the men of Judah by victorious Israel (2 Chr 28:12).<\/p>","summary_ro":"JEHIZKIAH Shallum’s son and a chief of Ephraim during the reign of Ahaz in Judah. He opposed the enslavement of the men of Judah by victorious Israel (2 Chr 28:12).","summary_en":"JEHIZKIAH Shallum’s son and a chief of Ephraim during the reign of Ahaz in Judah. He opposed the enslavement of the men of Judah by victorious Israel (2 Chr 28:12).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20107,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Johanan","title_en":"Johanan","content_ro":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","content_en":"<h3>JOHANAN<\/h3>\n<p>Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT.<\/p>\n<p> 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused permission to execute the would-be assassin, Gedaliah was murdered. Johanan took vengeance against Ishmael and rescued those who had been captured (41:14-18), but he was unable to pursue Ishmael. In fear of a Babylonian reprisal, he made plans to seek asylum in Egypt. Jeremiah, whom he consulted, gave God’s word against this move (42:1-22), but Johanan was unwilling to take counsel (43:2-3). He led the Judeans, including Jeremiah and Baruch, to Egypt (vv 5-7).<\/p>\n<li> 2. Eldest son of Josiah, king of Judah (1 Chr 3:15). Possibly he died young, for he did not succeed his father on the throne, even though he was the firstborn.<\/li>\n<li> 3. Son of Elioenai (1 Chr 3:24), a descendant of Jehoiachin, one of the last kings of Judah.<\/li>\n<li> 4. Grandson of Ahimaaz. He was the father of Azariah, who served as high priest in the temple of Solomon (1 Chr 6:9-10).<\/li>\n<li> 5. Warrior from Benjamin’s tribe. He joined David’s special forces of 30 men at Ziklag (1 Chr 12:4). The special forces could shoot arrows and sling stones with either hand (v 2).<\/li>\n<li> 6. Gadite who joined David in the wilderness (1 Chr 12:8-12). He was also specially trained for war, in that he could handle both shield and spear, could endure hardship, and was quick on his feet.<\/li>\n<li> 7. Ephraimite whose son was a leader in the northern Kingdom during the regime of Pekah and protested against the enslavement of 200,000 Judeans (2 Chr 28:12; <span>nlt<\/span> “Jehohanan”), who were subsequently freed.<\/li>\n<li> 8. Son of Hakkatan (“the younger” or “the smaller”). The designation may be read as “Johanan the younger.” He was head of a family who claimed their descent from Azgad (Ezr 8:12). He joined Ezra with 110 men in traveling from Babylonia to Judah.<\/li>\n<li> 9. Priest under Joiakim. He was one of the priests during whose ministry the Levites and priests formally registered (Neh 12:22). He is alternately called Jehohanan in Ezra 10:6 and Jonathan in Neh 12:11. <em>See<\/em> Jehohanan #4.<\/li>\n<li>10. KJV spelling of Jehohanan, Tobiah’s son, in Nehemiah 6:18. <em>See<\/em> Jehohanan #6.<\/li>","summary_ro":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","summary_en":"JOHANAN Name meaning “Yahweh has been gracious.” It occurs also in the alternate form of Jehohanan. The name John is derived from these names. Several men of this name appear in the OT. 1. Son of Kareah (2 Kgs 25:23). Johanan was a Jewish leader, a contemporary of Jeremiah, and supportive of Gedaliah, the governor of Judah after the fall of Jerusalem (Jer 40:8, 13). He forewarned Gedaliah of Ishmael’s plan to assassinate him (vv 13-16). When the warning was ignored and Johanan was refused per...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25306,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshillemoth","title_en":"Meshillemoth","content_ro":"<h3>MESHILLEMOTH<\/h3>\n<li>1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12).<\/li>\n<li>2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.<\/li>","content_en":"<h3>MESHILLEMOTH<\/h3>\n<li>1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12).<\/li>\n<li>2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.<\/li>","summary_ro":"MESHILLEMOTH 1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12). 2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.","summary_en":"MESHILLEMOTH 1. Father of Berekiah, a chief of Ephraim (2 Chr 28:12). 2. Ancestor of the postexilic priest Amashsai (Neh 11:13); alternately spelled Meshillemith in 1 Chronicles 9:12.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34590,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shallum","title_en":"Shallum","content_ro":"<h3>SHALLUM<\/h3>\n<li> 1. Son of Jabesh and Israel’s 16th king (752 <span>BC<\/span>). In a conspiracy against King Zechariah, Shallum murdered the monarch at Ibleam and declared himself ruler of Israel during the 39th year of King Uzziah’s (Azariah’s) reign in Judah (792–740 <span>BC<\/span>). However, in like manner, he was killed at the hands of Gadi after ruling for only one month (2 Kgs 15:10-15). <em>See<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/li>\n<li> 2. Son of Tikvah (alternately spelled Tokhath, see 2 Chr 34:22), who was keeper of the wardrobe and the husband of Huldah the prophetess, living in Jerusalem during the days of King Josiah (640–609 <span>BC<\/span>; 2 Kgs 22:14).<\/li>\n<li> 3. Sismai’s son and the father of Jekamiah from Judah’s tribe (1 Chr 2:40-41).<\/li>\n<li> 4. Alternate name for Jehoahaz, the youngest of King Josiah’s four sons and later Judah’s 17th king, in 1 Chronicles 3:15 and Jeremiah 22:11. <em>See<\/em> Jehoahaz #2.<\/li>\n<li> 5. Shaul’s son, Simeon’s grandson, and the father of Mibsam (1 Chr 4:25).<\/li>\n<li> 6. Alternate name for Meshullam, Zadok’s son and Ezra’s forefather, in 1 Chronicles 6:12-13 and Ezra 7:2. <em>See<\/em> Meshullam #7.<\/li>\n<li> 7. Alternate name for Shillem, the youngest of Naphtali’s four sons, in 1 Chronicles 7:13. <em>See<\/em> Shillem, Shillemite.<\/li>\n<li> 8. Alternate name for Meshullam, Kore’s son and chief of the gatekeepers (1 Chr 9:17-19, 31; Ezr 2:42; Neh 7:45). <em>See<\/em> Meshullam #20.<\/li>\n<li> 9. Ephraimite and the father of Jehizkiah (2 Chr 28:12).<\/li>\n<li>10. One of the Levitical gatekeepers who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:24).<\/li>\n<li>11. One of the descendants of Binnui who was encouraged by Ezra to divorce his foreign wife (Ezr 10:42).<\/li>\n<li>12. Hallohesh’s son and a ruler of Jerusalem who, along with his daughters, repaired the section of city wall next to the Tower of the Ovens (Neh 3:12).<\/li>\n<li>13. Col-hozeh’s son and ruler of the Mizpah district, who rebuilt the Fountain Gate and the wall of the pool of Shelah of the king’s garden (Neh 3:15).<\/li>\n<li>14. Uncle of Hanamel and Jeremiah, who sold to the latter his field at Anathoth during King Zedekiah’s reign (597–586 <span>BC<\/span>; Jer 32:7). He is perhaps identifiable with #2 above.<\/li>\n<li>15. Maaseiah’s father. Maaseiah, keeper of the threshold, owned a chamber in the sanctuary during Jehoiakim’s reign (609–598 <span>BC<\/span>; Jer 35:4, <span>kjv<\/span>; cf. 52:24).<\/li>","content_en":"<h3>SHALLUM<\/h3>\n<li> 1. Son of Jabesh and Israel’s 16th king (752 <span>BC<\/span>). In a conspiracy against King Zechariah, Shallum murdered the monarch at Ibleam and declared himself ruler of Israel during the 39th year of King Uzziah’s (Azariah’s) reign in Judah (792–740 <span>BC<\/span>). However, in like manner, he was killed at the hands of Gadi after ruling for only one month (2 Kgs 15:10-15). <em>See<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/li>\n<li> 2. Son of Tikvah (alternately spelled Tokhath, see 2 Chr 34:22), who was keeper of the wardrobe and the husband of Huldah the prophetess, living in Jerusalem during the days of King Josiah (640–609 <span>BC<\/span>; 2 Kgs 22:14).<\/li>\n<li> 3. Sismai’s son and the father of Jekamiah from Judah’s tribe (1 Chr 2:40-41).<\/li>\n<li> 4. Alternate name for Jehoahaz, the youngest of King Josiah’s four sons and later Judah’s 17th king, in 1 Chronicles 3:15 and Jeremiah 22:11. <em>See<\/em> Jehoahaz #2.<\/li>\n<li> 5. Shaul’s son, Simeon’s grandson, and the father of Mibsam (1 Chr 4:25).<\/li>\n<li> 6. Alternate name for Meshullam, Zadok’s son and Ezra’s forefather, in 1 Chronicles 6:12-13 and Ezra 7:2. <em>See<\/em> Meshullam #7.<\/li>\n<li> 7. Alternate name for Shillem, the youngest of Naphtali’s four sons, in 1 Chronicles 7:13. <em>See<\/em> Shillem, Shillemite.<\/li>\n<li> 8. Alternate name for Meshullam, Kore’s son and chief of the gatekeepers (1 Chr 9:17-19, 31; Ezr 2:42; Neh 7:45). <em>See<\/em> Meshullam #20.<\/li>\n<li> 9. Ephraimite and the father of Jehizkiah (2 Chr 28:12).<\/li>\n<li>10. One of the Levitical gatekeepers who was encouraged by Ezra to divorce his foreign wife during the postexilic era (Ezr 10:24).<\/li>\n<li>11. One of the descendants of Binnui who was encouraged by Ezra to divorce his foreign wife (Ezr 10:42).<\/li>\n<li>12. Hallohesh’s son and a ruler of Jerusalem who, along with his daughters, repaired the section of city wall next to the Tower of the Ovens (Neh 3:12).<\/li>\n<li>13. Col-hozeh’s son and ruler of the Mizpah district, who rebuilt the Fountain Gate and the wall of the pool of Shelah of the king’s garden (Neh 3:15).<\/li>\n<li>14. Uncle of Hanamel and Jeremiah, who sold to the latter his field at Anathoth during King Zedekiah’s reign (597–586 <span>BC<\/span>; Jer 32:7). He is perhaps identifiable with #2 above.<\/li>\n<li>15. Maaseiah’s father. Maaseiah, keeper of the threshold, owned a chamber in the sanctuary during Jehoiakim’s reign (609–598 <span>BC<\/span>; Jer 35:4, <span>kjv<\/span>; cf. 52:24).<\/li>","summary_ro":"SHALLUM 1. Son of Jabesh and Israel’s 16th king (752 BC). In a conspiracy against King Zechariah, Shallum murdered the monarch at Ibleam and declared himself ruler of Israel during the 39th year of King Uzziah’s (Azariah’s) reign in Judah (792–740 BC). However, in like manner, he was killed at the hands of Gadi after ruling for only one month (2 Kgs 15:10-15). See Chronology of the Bible (Old Testament); Israel, History of. 2. Son of Tikvah (alternately spelled Tokhath, see 2 Chr 34:22), who ...","summary_en":"SHALLUM 1. Son of Jabesh and Israel’s 16th king (752 BC). In a conspiracy against King Zechariah, Shallum murdered the monarch at Ibleam and declared himself ruler of Israel during the 39th year of King Uzziah’s (Azariah’s) reign in Judah (792–740 BC). However, in like manner, he was killed at the hands of Gadi after ruling for only one month (2 Kgs 15:10-15). See Chronology of the Bible (Old Testament); Israel, History of. 2. Son of Tikvah (alternately spelled Tokhath, see 2 Chr 34:22), who ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":6958,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Clothing","title_en":"Clothing","content_ro":"<h3>CLOTHING<\/h3>\n<p>Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period.<\/p>\n<p>Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their hides for clothing. Later, wool plucked from the sheep and from branches on which the fleece had accumulated as the animals brushed past was made into a feltlike fabric. Wool remained one of the most important fabrics for clothing throughout the biblical period.<\/p>\n<p>As the seminomadic Israelite tribes became more sedentary in nature, flax was cultivated. It was woven into linen, which became a commonly used fabric. At the beginning of the middle Bronze Age (c. 2000 <span>BC<\/span>), fine silks began to be imported from China, and wild silk was produced in some areas of the Near East. Cotton was known in Egypt, but it does not appear to have been produced anywhere in Palestine in the biblical period.<\/p>\n<p class=\"h2\" id=\"MaleClothing\">Male Clothing<\/p>\n<p>Early in biblical times the loincloth formed an important item of male clothing that was worn by all levels of society. Prior to 2000 <span>BC<\/span>, a type of loincloth was also the customary piece of clothing for all Egyptians, from the lowliest laborer to the pharaoh. At a later period, however, it appeared only as part of military dress (Ez 23:15). The inner garment (a tunic or shirt) was made of wool or linen. It had openings for the neck and arms, and appears to have had long sleeves, although some styles had half sleeves. It was worn next to the skin and fell either to the knees or, more often, to the ankles, frequently being belted at the waist. The Greek <span class=\"greek\" lang=\"el\">chiton<\/span> (“coat”) and the Roman tunic would have been undergarments of a similar character. A man who was wearing nothing except this undergarment was considered “naked.” The young man who followed after Jesus at Gethsemane at his arrest was probably attired in this manner (Mk 14:51-52).<\/p>\n<p>Generally speaking, the outer garment, formed out of a square-shaped piece of cloth, was referred to as a cloak or mantle. It had openings for the arms and was draped over one or both shoulders.<\/p>\n<p>A Hebrew man was considered improperly dressed without his cloak, and one was forbidden to demand another’s mantle as a loan or pledge. At night, when the other items of clothing were removed, the cloak, which was often made of animal skin or wool, was used as a blanket (Ex 22:26-27; Dt 24:13). Cloaks made of goat’s hair or camel’s hair, such as John the Baptist wore (Mt 3:4; Mk 1:6), would have been particularly warm at night.<\/p>\n<p>The coat of many colors that Jacob gave to Joseph was probably a striped shirt or tunic made of leather or wool felt. The entire garment may have been bound with a woolen border (Gn 37:3). The garment Hannah made each year for the young Samuel was probably a coat or mantle (1 Sm 2:19).<\/p>\n<p>Cloaks were usually made with a hem; it was this that the woman touched when she came to Jesus for healing (Mt 9:20). The robe that Roman soldiers placed derisively upon Jesus to symbolize his kingship was probably a purple military cloak such as Roman officers commonly wore (Mt 27:28-31; Mk 15:17; Jn 19:2).<\/p>\n<p>The Greeks used the term <span class=\"greek\" lang=\"el\">himation<\/span> for an outer garment, similar to the robe that was placed on the prodigal son (Lk 15:22) when his father celebrated the son’s return with his best food, clothing, and jewelry. The cloak that Paul wore (2 Tm 4:13) may well have been a circular style of cape that was popular in the first century <span>AD<\/span>.<\/p>\n<p>Garments were of different qualities and signified rank or office (Is 3:6). The scribes and prophets wore special mantles symbolic of their professions. Elijah wore a prophet’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14). In NT times scribes wore special robes (Mk 12:38; Lk 20:46).<\/p>\n<p>Christ and his disciples probably wore tunics and sandals, and carried moneybags and staffs (Mt 10:9-10; Mk 6:8; Lk 9:3; 10:4). When Roman soldiers divided Jesus’ clothing after the Crucifixion (Jn 19:23-24), they cast lots for the inner garment, one woven without any seams and probably made of wool. This was the most valuable of Jesus’ items of clothing.<\/p>\n<p class=\"h2\" id=\"Footwear\">Footwear<\/p>\n<p>In Bible times footwear consisted of shoes and sandals, which were an essential part of a person’s wardrobe (2 Chr 28:15; Acts 12:8). Occasionally sandals had wooden soles, but usually they were leather. Sometimes they had an enclosed upper front and open back. The upper part was typically made of open strips of leather, and sometimes the sandal merely consisted of a sole with thongs laced around the leg or ankle. A woman’s sandals were considered an attractive and fashionable part of her wardrobe (Jdt 10:4; 16:9).<\/p>\n<p>On a long journey through the country, one’s sandals might be carried and saved for arrival in the next town, so that they would not be worn out. (Being barefoot in a town or city was a sign of abject poverty.) Since sandals were so open in design, one can easily understand the necessity for the ritual foot washing of a guest.<\/p>\n<p>Shoes were not worn in the temple or on any holy ground (Ex 3:5; Jos 5:15) and were also taken off when a person was in a house. It was customary to remove the sandals at a time of mourning. The shoes that the Israelites wore in their wilderness wanderings did not wear out (Dt 29:5).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","content_en":"<h3>CLOTHING<\/h3>\n<p>Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period.<\/p>\n<p>Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their hides for clothing. Later, wool plucked from the sheep and from branches on which the fleece had accumulated as the animals brushed past was made into a feltlike fabric. Wool remained one of the most important fabrics for clothing throughout the biblical period.<\/p>\n<p>As the seminomadic Israelite tribes became more sedentary in nature, flax was cultivated. It was woven into linen, which became a commonly used fabric. At the beginning of the middle Bronze Age (c. 2000 <span>BC<\/span>), fine silks began to be imported from China, and wild silk was produced in some areas of the Near East. Cotton was known in Egypt, but it does not appear to have been produced anywhere in Palestine in the biblical period.<\/p>\n<p class=\"h2\" id=\"MaleClothing\">Male Clothing<\/p>\n<p>Early in biblical times the loincloth formed an important item of male clothing that was worn by all levels of society. Prior to 2000 <span>BC<\/span>, a type of loincloth was also the customary piece of clothing for all Egyptians, from the lowliest laborer to the pharaoh. At a later period, however, it appeared only as part of military dress (Ez 23:15). The inner garment (a tunic or shirt) was made of wool or linen. It had openings for the neck and arms, and appears to have had long sleeves, although some styles had half sleeves. It was worn next to the skin and fell either to the knees or, more often, to the ankles, frequently being belted at the waist. The Greek <span class=\"greek\" lang=\"el\">chiton<\/span> (“coat”) and the Roman tunic would have been undergarments of a similar character. A man who was wearing nothing except this undergarment was considered “naked.” The young man who followed after Jesus at Gethsemane at his arrest was probably attired in this manner (Mk 14:51-52).<\/p>\n<p>Generally speaking, the outer garment, formed out of a square-shaped piece of cloth, was referred to as a cloak or mantle. It had openings for the arms and was draped over one or both shoulders.<\/p>\n<p>A Hebrew man was considered improperly dressed without his cloak, and one was forbidden to demand another’s mantle as a loan or pledge. At night, when the other items of clothing were removed, the cloak, which was often made of animal skin or wool, was used as a blanket (Ex 22:26-27; Dt 24:13). Cloaks made of goat’s hair or camel’s hair, such as John the Baptist wore (Mt 3:4; Mk 1:6), would have been particularly warm at night.<\/p>\n<p>The coat of many colors that Jacob gave to Joseph was probably a striped shirt or tunic made of leather or wool felt. The entire garment may have been bound with a woolen border (Gn 37:3). The garment Hannah made each year for the young Samuel was probably a coat or mantle (1 Sm 2:19).<\/p>\n<p>Cloaks were usually made with a hem; it was this that the woman touched when she came to Jesus for healing (Mt 9:20). The robe that Roman soldiers placed derisively upon Jesus to symbolize his kingship was probably a purple military cloak such as Roman officers commonly wore (Mt 27:28-31; Mk 15:17; Jn 19:2).<\/p>\n<p>The Greeks used the term <span class=\"greek\" lang=\"el\">himation<\/span> for an outer garment, similar to the robe that was placed on the prodigal son (Lk 15:22) when his father celebrated the son’s return with his best food, clothing, and jewelry. The cloak that Paul wore (2 Tm 4:13) may well have been a circular style of cape that was popular in the first century <span>AD<\/span>.<\/p>\n<p>Garments were of different qualities and signified rank or office (Is 3:6). The scribes and prophets wore special mantles symbolic of their professions. Elijah wore a prophet’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14). In NT times scribes wore special robes (Mk 12:38; Lk 20:46).<\/p>\n<p>Christ and his disciples probably wore tunics and sandals, and carried moneybags and staffs (Mt 10:9-10; Mk 6:8; Lk 9:3; 10:4). When Roman soldiers divided Jesus’ clothing after the Crucifixion (Jn 19:23-24), they cast lots for the inner garment, one woven without any seams and probably made of wool. This was the most valuable of Jesus’ items of clothing.<\/p>\n<p class=\"h2\" id=\"Footwear\">Footwear<\/p>\n<p>In Bible times footwear consisted of shoes and sandals, which were an essential part of a person’s wardrobe (2 Chr 28:15; Acts 12:8). Occasionally sandals had wooden soles, but usually they were leather. Sometimes they had an enclosed upper front and open back. The upper part was typically made of open strips of leather, and sometimes the sandal merely consisted of a sole with thongs laced around the leg or ankle. A woman’s sandals were considered an attractive and fashionable part of her wardrobe (Jdt 10:4; 16:9).<\/p>\n<p>On a long journey through the country, one’s sandals might be carried and saved for arrival in the next town, so that they would not be worn out. (Being barefoot in a town or city was a sign of abject poverty.) Since sandals were so open in design, one can easily understand the necessity for the ritual foot washing of a guest.<\/p>\n<p>Shoes were not worn in the temple or on any holy ground (Ex 3:5; Jos 5:15) and were also taken off when a person was in a house. It was customary to remove the sandals at a time of mourning. The shoes that the Israelites wore in their wilderness wanderings did not wear out (Dt 29:5).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing.<\/p>","summary_ro":"CLOTHING Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period. Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their...","summary_en":"CLOTHING Clothing mentioned in the Bible is usually referred to in such general terms as “inner garment,” “outer garment,” or “tunic.” Few descriptions give specific details of costumes or clothing, and it is therefore necessary to rely on paintings, pottery, decorations, statues, and bas-reliefs to show the clothing styles of the period. Many ancient Near Eastern peoples (including the Israelites) kept flocks of sheep before the discovery of spinning and weaving and used the leather of their...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7775,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cosmetics*","title_en":"Cosmetics*","content_ro":"<h3>COSMETICS*<\/h3>\n<p>That which is applied to the body to enhance one’s appearance.<\/p>\n<p>Eye paint originally served the medical purpose of preventing flies from spreading infection by settling on the eyes, especially of sleeping persons. Substances such as kohl, malachite, and stibium had astringent and antiseptic properties and so were useful medications. These minerals were found and made into a paste by mixing them with gum arabic or water. The paint was compounded in a small bowl and applied either with a spatula or with the finger. Many such bowls dating to 800 <span>BC<\/span> have been found at various Palestinian sites. Much earlier ones have been recovered from Egypt, where women used green malachite as an eye paint. In the Roman period antimony came into popular use.<\/p>\n<p>When eye makeup became fashionable as a cosmetic procedure, the eyes were outlined in black, using galena or lead sulphide to make them look large, a practice that was followed particularly in Egypt, Palestine, and Mesopotamia. Eyebrows were also darkened by the application of a black paste. Jezebel decorated her eyes with cosmetics just before her dramatic death in about 841 <span>BC<\/span> (2 Kgs 9:30). In biblical Jewish society, painted eyes were associated with women lacking in virtue (Jer 4:30; Ez 23:40). Henna was used as a paint and was applied to parts of the body, including the hands and feet, as well as the fingernails and toenails.<\/p>\n<p>Oils, often perfumed, were used as a protection for the skin against the sun. Anointing with oil was considered so important that when the troops of the Israelite king Ahaz were repatriated in about 730 <span>BC<\/span>, they were clothed, fed, and anointed (2 Chr 28:15). Anointing a guest’s feet was a normal act of hospitality. The process may also have had hygienic significance. Many persons found it far more convenient to apply perfumes than to wash the body, particularly when water was in short supply.<\/p>\n<p>An alabaster jar of ointment (Lk 7:37) was an extremely expensive gift since it would have to be imported. At the archaeological dig of Lachish an excellent ivory ointment flask from about the 13th century <span>BC<\/span> was unearthed. A Babylonian inscription described a fragrant ointment made from the root of ginger grass, which was imported from Arabia. In NT times costly ointments most probably came from India.<\/p>","content_en":"<h3>COSMETICS*<\/h3>\n<p>That which is applied to the body to enhance one’s appearance.<\/p>\n<p>Eye paint originally served the medical purpose of preventing flies from spreading infection by settling on the eyes, especially of sleeping persons. Substances such as kohl, malachite, and stibium had astringent and antiseptic properties and so were useful medications. These minerals were found and made into a paste by mixing them with gum arabic or water. The paint was compounded in a small bowl and applied either with a spatula or with the finger. Many such bowls dating to 800 <span>BC<\/span> have been found at various Palestinian sites. Much earlier ones have been recovered from Egypt, where women used green malachite as an eye paint. In the Roman period antimony came into popular use.<\/p>\n<p>When eye makeup became fashionable as a cosmetic procedure, the eyes were outlined in black, using galena or lead sulphide to make them look large, a practice that was followed particularly in Egypt, Palestine, and Mesopotamia. Eyebrows were also darkened by the application of a black paste. Jezebel decorated her eyes with cosmetics just before her dramatic death in about 841 <span>BC<\/span> (2 Kgs 9:30). In biblical Jewish society, painted eyes were associated with women lacking in virtue (Jer 4:30; Ez 23:40). Henna was used as a paint and was applied to parts of the body, including the hands and feet, as well as the fingernails and toenails.<\/p>\n<p>Oils, often perfumed, were used as a protection for the skin against the sun. Anointing with oil was considered so important that when the troops of the Israelite king Ahaz were repatriated in about 730 <span>BC<\/span>, they were clothed, fed, and anointed (2 Chr 28:15). Anointing a guest’s feet was a normal act of hospitality. The process may also have had hygienic significance. Many persons found it far more convenient to apply perfumes than to wash the body, particularly when water was in short supply.<\/p>\n<p>An alabaster jar of ointment (Lk 7:37) was an extremely expensive gift since it would have to be imported. At the archaeological dig of Lachish an excellent ivory ointment flask from about the 13th century <span>BC<\/span> was unearthed. A Babylonian inscription described a fragrant ointment made from the root of ginger grass, which was imported from Arabia. In NT times costly ointments most probably came from India.<\/p>","summary_ro":"COSMETICS* That which is applied to the body to enhance one’s appearance. Eye paint originally served the medical purpose of preventing flies from spreading infection by settling on the eyes, especially of sleeping persons. Substances such as kohl, malachite, and stibium had astringent and antiseptic properties and so were useful medications. These minerals were found and made into a paste by mixing them with gum arabic or water. The paint was compounded in a small bowl and applied either wit...","summary_en":"COSMETICS* That which is applied to the body to enhance one’s appearance. Eye paint originally served the medical purpose of preventing flies from spreading infection by settling on the eyes, especially of sleeping persons. Substances such as kohl, malachite, and stibium had astringent and antiseptic properties and so were useful medications. These minerals were found and made into a paste by mixing them with gum arabic or water. The paint was compounded in a small bowl and applied either wit...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19119,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jericho","title_en":"Jericho","content_ro":"<h3>JERICHO<\/h3>\n<p>Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15).<\/p>\n<p>Jericho was located on the west side of the Jordan River about five miles (8 kilometers) from the southernmost fords and about ten miles (16 kilometers) northwest of the Dead Sea. Being in the broad part of the plain of the Jordan, it lies nearly 1,000 feet (305 meters) below sea level and about 3,500 feet (1,067 meters) below Jerusalem, which was a mere 17 miles (27 kilometers) away. This simple topographical fact explains the incidental words in Jesus’ parable of the good Samaritan, “down from Jerusalem to Jericho” (Lk 10:30).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Prebiblical Record<\/h5>\n<p>Jericho was a large and thriving city for centuries, even millennia, before the Bible first mentions it in connection with the exodus from Egypt. In fact, Jericho is one of the oldest cities in the world, with remains dating to and before the Neolithic Age 10,000 years ago.<\/p>\n<p>For three reasons primitive people would have chosen this site, first as a settlement and eventually as a key city: (1) It has a copious spring, now called Elisha’s Fountain (cf. 2 Kgs 2:18-22). (2) It has a warm climate in the winter, although “hot” describes it in the summer. (3) It is strategically located at a Jordan ford and at the base of several routes leading westward to the foothills.<\/p>\n<p>The comings and goings of various populations can be reconstructed only sketchily from noninscriptional archaeological data. The civilizations grew more complex over the years, going from a simple food-gathering economy at first to the relatively complex urban society, complete with king, soldiers, and guest houses, that Joshua encountered. The first certain identification of its inhabitants occurs in Numbers 13:29: “The Hittites, the Jebusites, and the Amorites dwell in the hill country; and the Canaanites dwell by the sea, and along the Jordan” (<span>rsv<\/span>).<\/p>\n\n<h5>In the Old Testament<\/h5>\n<p>The Jericho of the OT is best known as the first city taken by the invading Israelites through the miracle of the falling walls. Having spent some time on the east bank of the Jordan in the plains of Moab (Nm 22:1; 26:3, 63), the Israelites targeted it as the first military objective in the Conquest. Joshua sent spies to reconnoiter the land and the city. Rahab the harlot took them in and later engineered their escape. For her cooperation, she and her family were spared when Israel destroyed the city (Jos 2, 6). The fall of the city itself occurred after the Israelites had marched around it in silence, except for the continual blowing of trumpets, once a day for six days and then seven times on the seventh day. Then, as the priests blew the trumpets, the people shouted and the walls collapsed.<\/p>\n<p>Joshua laid a curse on anyone who might rebuild Jericho (Jos 6:26). The curse was fulfilled about 500 years later when Hiel rebuilt the city at the cost of two of his sons (1 Kgs 16:34).<\/p>\n<p>Jericho was in the territory of Benjamin but right on the border with the territory of Ephraim to the north (Jos 16:1, 7; 18:12, 21) and appears in scattered incidents throughout the rest of the OT. In 2 Samuel 10:5 (see also 1 Chr 19:5) David had his humiliated ambassadors wait there until their beards grew back. It served as a kind of headquarters for Elisha and apparently was where a “company of the prophets” lived (2 Kgs 2:5; cf. 1 Sm 10:5). During the time of Ahaz, a return of prisoners took place there (2 Chr 28:15). When Jerusalem fell in 586 <span>BC<\/span>, the reigning king, Zedekiah, fled to near Jericho but was caught by the Babylonians, who later put out his eyes at Riblah in Syria (2 Kgs 25:5; Jer 39:5; 52:8). The last OT references to Jericho are in the census lists of Ezra (Ezr 2:34) and Nehemiah (Neh 7:36). Men from Jericho also helped rebuild the Jerusalem wall (3:2).<\/p>\n<h5>In the New Testament<\/h5>\n<p>First, it must be understood that the Jericho of NT times was built by Herod more than a mile to the south of the OT site, at the mouth of the Wadi Qilt. It is possible to sort out the healing of the blind men episodes in the synoptic Gospels by understanding that Jesus was passing from the site of ancient Jericho (Mt 20:29; Mk 10:46) and approaching Herodian Jericho (Lk 18:35). The modern city of Jericho includes both these sites. As Jesus passed through Jericho (19:1) he met and ate with Zacchaeus, the wealthy chief tax collector of the new Roman Jericho. The city also figures in the parable of the Good Samaritan (10:30-37).<\/p>\n<h5>Postbiblical Record<\/h5>\n<p>While ancient Jericho was of small consequence after its destruction under Joshua, the Jericho of Herod was a city of beauty and importance. But even this city fell into decay with the decline of Roman influence in the Middle East. Most of what we know of the city until modern times comes from the writings of pilgrims to the Holy Land. They usually report seeing certain things of biblical significance, such as the tree that Zacchaeus climbed, but they also report that Jericho was a squalid, wretched Muslim village. And such it has been until relatively recent times, when it grew in size and importance as a major West Bank city.<\/p>","content_en":"<h3>JERICHO<\/h3>\n<p>Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15).<\/p>\n<p>Jericho was located on the west side of the Jordan River about five miles (8 kilometers) from the southernmost fords and about ten miles (16 kilometers) northwest of the Dead Sea. Being in the broad part of the plain of the Jordan, it lies nearly 1,000 feet (305 meters) below sea level and about 3,500 feet (1,067 meters) below Jerusalem, which was a mere 17 miles (27 kilometers) away. This simple topographical fact explains the incidental words in Jesus’ parable of the good Samaritan, “down from Jerusalem to Jericho” (Lk 10:30).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Prebiblical Record<\/h5>\n<p>Jericho was a large and thriving city for centuries, even millennia, before the Bible first mentions it in connection with the exodus from Egypt. In fact, Jericho is one of the oldest cities in the world, with remains dating to and before the Neolithic Age 10,000 years ago.<\/p>\n<p>For three reasons primitive people would have chosen this site, first as a settlement and eventually as a key city: (1) It has a copious spring, now called Elisha’s Fountain (cf. 2 Kgs 2:18-22). (2) It has a warm climate in the winter, although “hot” describes it in the summer. (3) It is strategically located at a Jordan ford and at the base of several routes leading westward to the foothills.<\/p>\n<p>The comings and goings of various populations can be reconstructed only sketchily from noninscriptional archaeological data. The civilizations grew more complex over the years, going from a simple food-gathering economy at first to the relatively complex urban society, complete with king, soldiers, and guest houses, that Joshua encountered. The first certain identification of its inhabitants occurs in Numbers 13:29: “The Hittites, the Jebusites, and the Amorites dwell in the hill country; and the Canaanites dwell by the sea, and along the Jordan” (<span>rsv<\/span>).<\/p>\n\n<h5>In the Old Testament<\/h5>\n<p>The Jericho of the OT is best known as the first city taken by the invading Israelites through the miracle of the falling walls. Having spent some time on the east bank of the Jordan in the plains of Moab (Nm 22:1; 26:3, 63), the Israelites targeted it as the first military objective in the Conquest. Joshua sent spies to reconnoiter the land and the city. Rahab the harlot took them in and later engineered their escape. For her cooperation, she and her family were spared when Israel destroyed the city (Jos 2, 6). The fall of the city itself occurred after the Israelites had marched around it in silence, except for the continual blowing of trumpets, once a day for six days and then seven times on the seventh day. Then, as the priests blew the trumpets, the people shouted and the walls collapsed.<\/p>\n<p>Joshua laid a curse on anyone who might rebuild Jericho (Jos 6:26). The curse was fulfilled about 500 years later when Hiel rebuilt the city at the cost of two of his sons (1 Kgs 16:34).<\/p>\n<p>Jericho was in the territory of Benjamin but right on the border with the territory of Ephraim to the north (Jos 16:1, 7; 18:12, 21) and appears in scattered incidents throughout the rest of the OT. In 2 Samuel 10:5 (see also 1 Chr 19:5) David had his humiliated ambassadors wait there until their beards grew back. It served as a kind of headquarters for Elisha and apparently was where a “company of the prophets” lived (2 Kgs 2:5; cf. 1 Sm 10:5). During the time of Ahaz, a return of prisoners took place there (2 Chr 28:15). When Jerusalem fell in 586 <span>BC<\/span>, the reigning king, Zedekiah, fled to near Jericho but was caught by the Babylonians, who later put out his eyes at Riblah in Syria (2 Kgs 25:5; Jer 39:5; 52:8). The last OT references to Jericho are in the census lists of Ezra (Ezr 2:34) and Nehemiah (Neh 7:36). Men from Jericho also helped rebuild the Jerusalem wall (3:2).<\/p>\n<h5>In the New Testament<\/h5>\n<p>First, it must be understood that the Jericho of NT times was built by Herod more than a mile to the south of the OT site, at the mouth of the Wadi Qilt. It is possible to sort out the healing of the blind men episodes in the synoptic Gospels by understanding that Jesus was passing from the site of ancient Jericho (Mt 20:29; Mk 10:46) and approaching Herodian Jericho (Lk 18:35). The modern city of Jericho includes both these sites. As Jesus passed through Jericho (19:1) he met and ate with Zacchaeus, the wealthy chief tax collector of the new Roman Jericho. The city also figures in the parable of the Good Samaritan (10:30-37).<\/p>\n<h5>Postbiblical Record<\/h5>\n<p>While ancient Jericho was of small consequence after its destruction under Joshua, the Jericho of Herod was a city of beauty and importance. But even this city fell into decay with the decline of Roman influence in the Middle East. Most of what we know of the city until modern times comes from the writings of pilgrims to the Holy Land. They usually report seeing certain things of biblical significance, such as the tree that Zacchaeus climbed, but they also report that Jericho was a squalid, wretched Muslim village. And such it has been until relatively recent times, when it grew in size and importance as a major West Bank city.<\/p>","summary_ro":"JERICHO Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15). Jericho was located on ...","summary_en":"JERICHO Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15). Jericho was located on ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28806,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"City of Palms","title_en":"City of Palms","content_ro":"<h3>PALMS, C<span>ity of<\/span><\/h3>\n<p>Designation for Jericho in Deuteronomy 34:3 and 2 Chronicles 28:15. <em>See<\/em> Jericho.<\/p>","content_en":"<h3>PALMS, C<span>ity of<\/span><\/h3>\n<p>Designation for Jericho in Deuteronomy 34:3 and 2 Chronicles 28:15. <em>See<\/em> Jericho.<\/p>","summary_ro":"PALMS, City of Designation for Jericho in Deuteronomy 34:3 and 2 Chronicles 28:15. See Jericho.","summary_en":"PALMS, City of Designation for Jericho in Deuteronomy 34:3 and 2 Chronicles 28:15. See Jericho.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perfume","title_en":"Perfume","content_ro":"<h3>PERFUME<\/h3>\n<p>Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such lands as Arabia (frankincense, myrrh), India (aloes, nard), Ceylon (cinnamon), Persia (the spice galbanum), and Somaliland (frankincense). In the Bible there are several references to those who traded in these items; for example, the Arabian (Ishmaelite) merchants who took Joseph to Egypt (Gn 37:25), the caravans of the queen of Sheba (1 Kgs 10:10), and the traders of Sheba and Raamah who brought spices to Tyre (Ez 27:22).<\/p>\n<p>There are several biblical references to those who prepared perfumes. For example, Bezalel prepared holy anointing oil and sacred incense for the tabernacle (Ex 37:29). The holy anointing oil was a mixture of four constituents (30:22-25): myrrh, cinnamon, aromatic cane, and cassia mixed in olive oil. In postexilic times, some priests were given the responsibility of mixing perfumes for incense (1 Chr 9:30), and a perfumer is mentioned among those who built Nehemiah’s wall (Neh 3:8).<\/p>\n<p>Modern excavation has produced tangible evidence of a variety of cosmetic vessels and appliances, although, strangely enough, little is said in the Bible about these (Is 3:20; Mt 26:7; Mk 14:3; Lk 7:37). The reference to alabaster containers gains support from their use in Egypt and from archaeology. Some ancient sites in Palestine have yielded numerous small decorated cosmetic bowls, often made of alabaster; small bottles for scents and oils; and palettes for mixing cosmetics. Some of these items are imports from lands like Egypt.<\/p>\n<p>There was a wide range of uses for the various perfumes, whether powders or oils. Perfumed oils were regularly used to anoint the body in order to soothe sun-dried skin (2 Sm 12:20; Ru 3:3). On one occasion, King Ahaz clothed, fed, and anointed men who returned home from captivity (2 Chr 28:15). The rich in the land could afford the “finest oils” (Am 6:6), although such extravagance could be costly (Prv 21:17). This biblical picture is corroborated by evidence from Egypt and Mesopotamia. In particular, there was a lavish use of oils and ointments in the royal palaces of the East.<\/p>\n\n<p>Ointments and oils of various kinds that gave off a pleasing fragrance were regularly used. The Song of Songs has many references to such ointments (Sg 1:3), some of which are specifically named: spikenard (1:12; 4:13-14), myrrh (1:13; 3:6; 4:6; 5:1, 5, 13), frankincense (3:6; 4:6), spices (5:13; 6:2; 8:14), henna (1:14; 4:13), fragrant powders (3:6), saffron (4:14), calamus, and cinnamon (4:14). And there are references in other parts of the Bible to perfumes and ointments of various kinds (1 Kgs 10:2, 10; 2 Kgs 20:13; Prv 27:9; Is 3:24).<\/p>\n<p>Perfumes were put on clothes (Ps 45:8; Sg 4:11) and sprinkled on couches (Prv 7:17). Perfumes and spices also played an important role in the burial of the dead. They were used in embalming (Gn 50:2-3, 26) and were sprinkled on the bier or burned in the fire at some funerals (2 Chr 16:14). Nicodemus brought a mixture of myrrh and aloes to be used in wrapping the body of Jesus (Jn 19:39-40). In the funeral of Herod the Great, 500 slaves carried the spices (Josephus’s <em>Antiquities<\/em> 17.8.3).<\/p>\n<p>Besides the personal use of such materials, there was a wide range of oils, perfumes, and incense used in worship. A holy anointing oil was used to anoint the tabernacle and its furnishings and the Aaronic priests at their induction (Ex 30:22-25; Ps 133). An interesting prescription for the sacred incense to be prepared by the perfumer is given in Exodus 30:34-35. The items listed are well known both in Israel and in other parts of the ancient East.<\/p>\n<p>The NT contains a number of figurative references. Christ gave himself as a fragrant offering to God (Eph 5:2). The gifts of the Philippians to Paul were described as a fragrant offering (Phil 4:18) and the prayers of the saints are described as bowls of incense (Rv 5:8).<\/p>\n<p><em>See also<\/em> Cosmetics; Oil; Ointment; Perfumer.<\/p>","content_en":"<h3>PERFUME<\/h3>\n<p>Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such lands as Arabia (frankincense, myrrh), India (aloes, nard), Ceylon (cinnamon), Persia (the spice galbanum), and Somaliland (frankincense). In the Bible there are several references to those who traded in these items; for example, the Arabian (Ishmaelite) merchants who took Joseph to Egypt (Gn 37:25), the caravans of the queen of Sheba (1 Kgs 10:10), and the traders of Sheba and Raamah who brought spices to Tyre (Ez 27:22).<\/p>\n<p>There are several biblical references to those who prepared perfumes. For example, Bezalel prepared holy anointing oil and sacred incense for the tabernacle (Ex 37:29). The holy anointing oil was a mixture of four constituents (30:22-25): myrrh, cinnamon, aromatic cane, and cassia mixed in olive oil. In postexilic times, some priests were given the responsibility of mixing perfumes for incense (1 Chr 9:30), and a perfumer is mentioned among those who built Nehemiah’s wall (Neh 3:8).<\/p>\n<p>Modern excavation has produced tangible evidence of a variety of cosmetic vessels and appliances, although, strangely enough, little is said in the Bible about these (Is 3:20; Mt 26:7; Mk 14:3; Lk 7:37). The reference to alabaster containers gains support from their use in Egypt and from archaeology. Some ancient sites in Palestine have yielded numerous small decorated cosmetic bowls, often made of alabaster; small bottles for scents and oils; and palettes for mixing cosmetics. Some of these items are imports from lands like Egypt.<\/p>\n<p>There was a wide range of uses for the various perfumes, whether powders or oils. Perfumed oils were regularly used to anoint the body in order to soothe sun-dried skin (2 Sm 12:20; Ru 3:3). On one occasion, King Ahaz clothed, fed, and anointed men who returned home from captivity (2 Chr 28:15). The rich in the land could afford the “finest oils” (Am 6:6), although such extravagance could be costly (Prv 21:17). This biblical picture is corroborated by evidence from Egypt and Mesopotamia. In particular, there was a lavish use of oils and ointments in the royal palaces of the East.<\/p>\n\n<p>Ointments and oils of various kinds that gave off a pleasing fragrance were regularly used. The Song of Songs has many references to such ointments (Sg 1:3), some of which are specifically named: spikenard (1:12; 4:13-14), myrrh (1:13; 3:6; 4:6; 5:1, 5, 13), frankincense (3:6; 4:6), spices (5:13; 6:2; 8:14), henna (1:14; 4:13), fragrant powders (3:6), saffron (4:14), calamus, and cinnamon (4:14). And there are references in other parts of the Bible to perfumes and ointments of various kinds (1 Kgs 10:2, 10; 2 Kgs 20:13; Prv 27:9; Is 3:24).<\/p>\n<p>Perfumes were put on clothes (Ps 45:8; Sg 4:11) and sprinkled on couches (Prv 7:17). Perfumes and spices also played an important role in the burial of the dead. They were used in embalming (Gn 50:2-3, 26) and were sprinkled on the bier or burned in the fire at some funerals (2 Chr 16:14). Nicodemus brought a mixture of myrrh and aloes to be used in wrapping the body of Jesus (Jn 19:39-40). In the funeral of Herod the Great, 500 slaves carried the spices (Josephus’s <em>Antiquities<\/em> 17.8.3).<\/p>\n<p>Besides the personal use of such materials, there was a wide range of oils, perfumes, and incense used in worship. A holy anointing oil was used to anoint the tabernacle and its furnishings and the Aaronic priests at their induction (Ex 30:22-25; Ps 133). An interesting prescription for the sacred incense to be prepared by the perfumer is given in Exodus 30:34-35. The items listed are well known both in Israel and in other parts of the ancient East.<\/p>\n<p>The NT contains a number of figurative references. Christ gave himself as a fragrant offering to God (Eph 5:2). The gifts of the Philippians to Paul were described as a fragrant offering (Phil 4:18) and the prayers of the saints are described as bowls of incense (Rv 5:8).<\/p>\n<p><em>See also<\/em> Cosmetics; Oil; Ointment; Perfumer.<\/p>","summary_ro":"PERFUME Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such la...","summary_en":"PERFUME Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such la...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":4568,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Shemesh","title_en":"Beth-Shemesh","content_ro":"<h3>BETH-SHEMESH<\/h3>\n<li>1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, <span>kjv<\/span>). When the Philistines decided to dispose of the captured ark of the covenant because plagues were breaking out in their cities, they took it to Beth-shemesh. The area was also the scene of a great victory of King Joash (Jehoash) of Israel over King Amaziah of Judah (2 Chr 25:21-23). About a century later, Beth-shemesh was captured from King Ahaz of Judah by the Philistines (28:16-20). After that, the settlement fell into decline and was finally destroyed by Nebuchadnezzar in 586 <span>BC<\/span>.<\/li>\n<li>2. Canaanite city allotted to Issachar’s tribe (Jos 19:22).<\/li>\n<li>3. Fortified Canaanite city allotted to Naphtali’s tribe (Jos 19:38). The inhabitants of this Beth-shemesh were not driven out by the Israelites (Jgs 1:33).<\/li>\n<li>4. KJV reference to the Egyptian city of Heliopolis (or On), where the sun was worshiped (Jer 43:13). <em>See<\/em> Heliopolis.<\/li>","content_en":"<h3>BETH-SHEMESH<\/h3>\n<li>1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, <span>kjv<\/span>). When the Philistines decided to dispose of the captured ark of the covenant because plagues were breaking out in their cities, they took it to Beth-shemesh. The area was also the scene of a great victory of King Joash (Jehoash) of Israel over King Amaziah of Judah (2 Chr 25:21-23). About a century later, Beth-shemesh was captured from King Ahaz of Judah by the Philistines (28:16-20). After that, the settlement fell into decline and was finally destroyed by Nebuchadnezzar in 586 <span>BC<\/span>.<\/li>\n<li>2. Canaanite city allotted to Issachar’s tribe (Jos 19:22).<\/li>\n<li>3. Fortified Canaanite city allotted to Naphtali’s tribe (Jos 19:38). The inhabitants of this Beth-shemesh were not driven out by the Israelites (Jgs 1:33).<\/li>\n<li>4. KJV reference to the Egyptian city of Heliopolis (or On), where the sun was worshiped (Jer 43:13). <em>See<\/em> Heliopolis.<\/li>","summary_ro":"BETH-SHEMESH 1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, kjv). When the Philistines decided to dispose of the capt...","summary_en":"BETH-SHEMESH 1. Canaanite city on the northern border of Judah’s territory (Jos 15:10) and the southern border of Dan’s (before that tribe migrated north). Beth-shemesh means “the house of Shamash,” the Canaanite sun god. As Ir-shemesh, it was included in the list of cities of Dan (19:41). Beth-shemesh was one of the towns of Judah granted to the Levites (Jos 21:16; 1 Chr 6:59). Its inhabitants were called Beth-shemites (1 Sm 6:14, 18, kjv). When the Philistines decided to dispose of the capt...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47909,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:16","title_en":"Study Note: 2 Cronici 28:16","content_ro":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","content_en":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","summary_ro":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","summary_en":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:16","title_en":"Study Note: 2 Cronici 28:16","content_ro":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","content_en":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","summary_ro":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","summary_en":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:16","title_en":"Study Note: 2 Cronici 28:16","content_ro":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","content_en":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","summary_ro":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","summary_en":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:16","title_en":"Study Note: 2 Cronici 28:16","content_ro":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","content_en":"<p><strong>28:16<\/strong> <em>Ahaz . . . asked the king of Assyria for help:<\/em> See 2 Kgs 16:7-9 for more details.<\/p>","summary_ro":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","summary_en":"28:16 Ahaz . . . asked the king of Assyria for help: See 2 Kgs 16:7-9 for more details.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63780,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91406,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119032,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146658,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":17231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47910,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:17","title_en":"Study Note: 2 Cronici 28:17","content_ro":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","content_en":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","summary_ro":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","summary_en":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:17","title_en":"Study Note: 2 Cronici 28:17","content_ro":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","content_en":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","summary_ro":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","summary_en":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:17","title_en":"Study Note: 2 Cronici 28:17","content_ro":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","content_en":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","summary_ro":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","summary_en":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:17","title_en":"Study Note: 2 Cronici 28:17","content_ro":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","content_en":"<p><strong>28:17-18<\/strong> The Edomites and <em>the Philistines<\/em> were natural enemies <em>of Judah<\/em>. The towns captured by these armies were all along the <em>Aijalon<\/em><em>,<\/em> Sorek, and Elah valleys in the buffer zone of <em>the foothills of Judah<\/em> or <em>the Negev<\/em>.<\/p>","summary_ro":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","summary_en":"28:17-18 The Edomites and the Philistines were natural enemies of Judah. The towns captured by these armies were all along the Aijalon, Sorek, and Elah valleys in the buffer zone of the foothills of Judah or the Negev.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":41144,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68770,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96396,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124022,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aijalon","title_en":"Aijalon","content_ro":"<h3>AIJALON<\/h3>\n<li>1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines (1 Sm 14:31). Members of Benjamin’s tribe occupied it at one time (1 Chr 8:13).<\/li>\n<p>When the kingdom was divided after Solomon’s death, Aijalon, on the northwest border of the southern kingdom, was fortified by King Rehoboam (2 Chr 11:10). It was one of 65 cities claimed to have been conquered by the Egyptian pharaoh Shishak, who invaded Palestine around 924 <span>BC<\/span> (2 Chr 12:2-12). Much later, Aijalon was lost to the Philistines during the reign of Ahaz (2 Chr 28:18).<\/p>\n<p>The valley of Aijalon was part of the geographical setting of Joshua’s battle to control Gibeon (Jos 10:12, <span>nlt<\/span>). To make the Israelite victory complete, God answered Joshua’s prayer to “let the sun stand still over Gibeon, and the moon over the valley of Aijalon” (Jos 10:12).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>\n<li>2. City in the territory of Zebulun, burial place of the judge Elon (Jgs 12:12).<\/li>","content_en":"<h3>AIJALON<\/h3>\n<li>1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines (1 Sm 14:31). Members of Benjamin’s tribe occupied it at one time (1 Chr 8:13).<\/li>\n<p>When the kingdom was divided after Solomon’s death, Aijalon, on the northwest border of the southern kingdom, was fortified by King Rehoboam (2 Chr 11:10). It was one of 65 cities claimed to have been conquered by the Egyptian pharaoh Shishak, who invaded Palestine around 924 <span>BC<\/span> (2 Chr 12:2-12). Much later, Aijalon was lost to the Philistines during the reign of Ahaz (2 Chr 28:18).<\/p>\n<p>The valley of Aijalon was part of the geographical setting of Joshua’s battle to control Gibeon (Jos 10:12, <span>nlt<\/span>). To make the Israelite victory complete, God answered Joshua’s prayer to “let the sun stand still over Gibeon, and the moon over the valley of Aijalon” (Jos 10:12).<\/p>\n<p><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/p>\n<li>2. City in the territory of Zebulun, burial place of the judge Elon (Jgs 12:12).<\/li>","summary_ro":"AIJALON 1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines ...","summary_en":"AIJALON 1. City located in a valley 15 miles (24 kilometers) northwest of Jerusalem (at modern Yalo) and originally allotted to Dan’s tribe (Jos 19:42). Aijalon was designated as one of four levitical cities in Dan’s area (Jos 21:24) and was later made a city of refuge by Ephraim’s tribe (1 Chr 6:69). Dan’s tribe had by then migrated north, having been unable to occupy its southerly allotment, including Aijalon (Jgs 1:34-36). Near Aijalon, Saul and Jonathan won a victory over the Philistines ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1014,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ajalon*","title_en":"Ajalon*","content_ro":"<h3>AJALON*<\/h3>\n<p>KJV rendering of Aijalon in Joshua 10:12; 19:42; and 2 Chronicles 28:18. <em>See<\/em> Aijalon #1.<\/p>","content_en":"<h3>AJALON*<\/h3>\n<p>KJV rendering of Aijalon in Joshua 10:12; 19:42; and 2 Chronicles 28:18. <em>See<\/em> Aijalon #1.<\/p>","summary_ro":"AJALON* KJV rendering of Aijalon in Joshua 10:12; 19:42; and 2 Chronicles 28:18. See Aijalon #1.","summary_en":"AJALON* KJV rendering of Aijalon in Joshua 10:12; 19:42; and 2 Chronicles 28:18. See Aijalon #1.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13333,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gederoth","title_en":"Gederoth","content_ro":"<h3>GEDEROTH<\/h3>\n<p>Town (modern Qatra) in the Shephelah (lowland hills) assigned to Judah’s tribe for an inheritance (Jos 15:41) and later captured by the Philistines from King Ahaz (2 Chr 28:18).<\/p>","content_en":"<h3>GEDEROTH<\/h3>\n<p>Town (modern Qatra) in the Shephelah (lowland hills) assigned to Judah’s tribe for an inheritance (Jos 15:41) and later captured by the Philistines from King Ahaz (2 Chr 28:18).<\/p>","summary_ro":"GEDEROTH Town (modern Qatra) in the Shephelah (lowland hills) assigned to Judah’s tribe for an inheritance (Jos 15:41) and later captured by the Philistines from King Ahaz (2 Chr 28:18).","summary_en":"GEDEROTH Town (modern Qatra) in the Shephelah (lowland hills) assigned to Judah’s tribe for an inheritance (Jos 15:41) and later captured by the Philistines from King Ahaz (2 Chr 28:18).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gimzo","title_en":"Gimzo","content_ro":"<h3>GIMZO<\/h3>\n<p>Town of Judah captured by the Philistines during King Ahaz’s reign (2 Chr 28:18). It is modern Jimzu, located southeast of Ludd (Lydda).<\/p>","content_en":"<h3>GIMZO<\/h3>\n<p>Town of Judah captured by the Philistines during King Ahaz’s reign (2 Chr 28:18). It is modern Jimzu, located southeast of Ludd (Lydda).<\/p>","summary_ro":"GIMZO Town of Judah captured by the Philistines during King Ahaz’s reign (2 Chr 28:18). It is modern Jimzu, located southeast of Ludd (Lydda).","summary_en":"GIMZO Town of Judah captured by the Philistines during King Ahaz’s reign (2 Chr 28:18). It is modern Jimzu, located southeast of Ludd (Lydda).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13940,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gizon, Gizonite*","title_en":"Gizon, Gizonite*","content_ro":"<h3>GIZON, GIZONITE*<\/h3>\n<p>Designation for Hashem (Jashen, <span>nlt<\/span>), one of David’s mighty men (1 Chr 11:34). Gizon may have been an ancient Canaanite settlement. Some scholars have emended the text to read “Gunite” (cf. 1 Chr 5:15; 7:13) or “from Gimzo” (cf. 2 Chr 28:18).<\/p>","content_en":"<h3>GIZON, GIZONITE*<\/h3>\n<p>Designation for Hashem (Jashen, <span>nlt<\/span>), one of David’s mighty men (1 Chr 11:34). Gizon may have been an ancient Canaanite settlement. Some scholars have emended the text to read “Gunite” (cf. 1 Chr 5:15; 7:13) or “from Gimzo” (cf. 2 Chr 28:18).<\/p>","summary_ro":"GIZON, GIZONITE* Designation for Hashem (Jashen, nlt), one of David’s mighty men (1 Chr 11:34). Gizon may have been an ancient Canaanite settlement. Some scholars have emended the text to read “Gunite” (cf. 1 Chr 5:15; 7:13) or “from Gimzo” (cf. 2 Chr 28:18).","summary_en":"GIZON, GIZONITE* Designation for Hashem (Jashen, nlt), one of David’s mighty men (1 Chr 11:34). Gizon may have been an ancient Canaanite settlement. Some scholars have emended the text to read “Gunite” (cf. 1 Chr 5:15; 7:13) or “from Gimzo” (cf. 2 Chr 28:18).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30308,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philistines Philistia","title_en":"Philistines Philistia","content_ro":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","content_en":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","summary_ro":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","summary_en":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35201,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shocho*, Shochoh*, Shoco*","title_en":"Shocho*, Shochoh*, Shoco*","content_ro":"<h3>SHOCHO*, SHOCHOH*, SHOCO*<\/h3>\n<p>KJV variant spellings of the city listed in Jos 15:35; 1 Sm 17:1; 2 Chr 11:7; 28:18. <em>See<\/em> Soco (Place), Socoh #1.<\/p>","content_en":"<h3>SHOCHO*, SHOCHOH*, SHOCO*<\/h3>\n<p>KJV variant spellings of the city listed in Jos 15:35; 1 Sm 17:1; 2 Chr 11:7; 28:18. <em>See<\/em> Soco (Place), Socoh #1.<\/p>","summary_ro":"SHOCHO*, SHOCHOH*, SHOCO* KJV variant spellings of the city listed in Jos 15:35; 1 Sm 17:1; 2 Chr 11:7; 28:18. See Soco (Place), Socoh #1.","summary_en":"SHOCHO*, SHOCHOH*, SHOCO* KJV variant spellings of the city listed in Jos 15:35; 1 Sm 17:1; 2 Chr 11:7; 28:18. See Soco (Place), Socoh #1.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35697,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Socoh Soco (Place)","title_en":"Socoh Soco (Place)","content_ro":"<h3>SOCO (Place), SOCOH<\/h3>\n<li>1. One of 14 cities located in the Shephelah, in the territory allotted to Judah’s tribe; it is listed between Adullam and Azekah (Jos 15:35). Jerome, in his Latin translation of Eusebius’s <em>Onomasticon<\/em> (157:18–20), states that there were two settlements, one on the mountain and another on the plain. The description fits exactly the situation at Khirbet esh-Shuweikeh, a Roman-Byzantine site on the southern edge of the vale of Elah; just beside it to the east is a lofty mound with heavy fortifications from the Israelite period, called Khirbet ‘Abbad. Socoh guarded the junction between two wadis that join to form the vale of Elah, a passageway to the central hill country, to Bethlehem or Hebron, respectively. This situation provides the background for 1 Samuel 17:1, when David killed Goliath during Saul’s reign over Israel; the Philistines lined up their troops beside Socoh and extended toward Azekah. The Israelites were on the opposite ridge with the creekbed of the vale of Elah in between.<\/li>\n<p>Rehoboam included Socoh in his network of fortifications designed to place forces on the main lines of communication throughout his kingdom (2 Chr 11:7). The town apparently remained in Judah’s hands from the tenth to the eighth century <span>BC<\/span>, at which time the Philistines, moving against King Ahaz, took it and several other key towns on the approach routes (2 Chr 28:18).<\/p>\n<li>2. Town in the southernmost district of the Judean hill region (Jos 15:48). The reference to Soco in 1 Chronicles 4:18 in the genealogy of the sons of Caleb may refer to this same place. It is identifiable with another Khirbet Shuweikeh located about 10 miles (16 kilometers) southwest of Hebron.<\/li>\n<li>3. Town in the Sharon Plain listed only once in the Bible (1 Kgs 4:10) but well known from nonbiblical sources. It appears three times in Egyptian records. First, in the topographical list of Thutmose III (no. 67), it comes after Aphek and before Yaham. The former is at Ras el ‘Ain (Rosh Ha’Ayin) by the springs of the Yarkon River; the latter must be located at Khirbet Yamma on the eastern edge of the Sharon Plain. Next, Socoh is mentioned in similar geographical context in the Annals of Amenhotep II. Thus, it was a key town on the highway passing along the western edge of the mountains of Samaria in the 15th century <span>BC<\/span>. Third, it comes in an identical position in the topographical list of Pharaoh Shishak (no. 38) from the late 10th century <span>BC<\/span>.<\/li>\n<p>The town conquered by Shishak was that mentioned in 1 Kings 4:10 as being in Solomon’s third administrative district, which was governed by Ben-hesed and comprised “the land of Hepher” and other subdistricts in the Sharon Plain.<\/p>\n<p>All of these texts point to this Socoh as the ancient name of present-day Khirbet Shuweikeh er-Ras, just to the north of Tul-Karem. Between Aphek and Socoh there were no good water sources along the road, so these two towns mark the principal way stations in the southern Sharon Plain.<\/p>","content_en":"<h3>SOCO (Place), SOCOH<\/h3>\n<li>1. One of 14 cities located in the Shephelah, in the territory allotted to Judah’s tribe; it is listed between Adullam and Azekah (Jos 15:35). Jerome, in his Latin translation of Eusebius’s <em>Onomasticon<\/em> (157:18–20), states that there were two settlements, one on the mountain and another on the plain. The description fits exactly the situation at Khirbet esh-Shuweikeh, a Roman-Byzantine site on the southern edge of the vale of Elah; just beside it to the east is a lofty mound with heavy fortifications from the Israelite period, called Khirbet ‘Abbad. Socoh guarded the junction between two wadis that join to form the vale of Elah, a passageway to the central hill country, to Bethlehem or Hebron, respectively. This situation provides the background for 1 Samuel 17:1, when David killed Goliath during Saul’s reign over Israel; the Philistines lined up their troops beside Socoh and extended toward Azekah. The Israelites were on the opposite ridge with the creekbed of the vale of Elah in between.<\/li>\n<p>Rehoboam included Socoh in his network of fortifications designed to place forces on the main lines of communication throughout his kingdom (2 Chr 11:7). The town apparently remained in Judah’s hands from the tenth to the eighth century <span>BC<\/span>, at which time the Philistines, moving against King Ahaz, took it and several other key towns on the approach routes (2 Chr 28:18).<\/p>\n<li>2. Town in the southernmost district of the Judean hill region (Jos 15:48). The reference to Soco in 1 Chronicles 4:18 in the genealogy of the sons of Caleb may refer to this same place. It is identifiable with another Khirbet Shuweikeh located about 10 miles (16 kilometers) southwest of Hebron.<\/li>\n<li>3. Town in the Sharon Plain listed only once in the Bible (1 Kgs 4:10) but well known from nonbiblical sources. It appears three times in Egyptian records. First, in the topographical list of Thutmose III (no. 67), it comes after Aphek and before Yaham. The former is at Ras el ‘Ain (Rosh Ha’Ayin) by the springs of the Yarkon River; the latter must be located at Khirbet Yamma on the eastern edge of the Sharon Plain. Next, Socoh is mentioned in similar geographical context in the Annals of Amenhotep II. Thus, it was a key town on the highway passing along the western edge of the mountains of Samaria in the 15th century <span>BC<\/span>. Third, it comes in an identical position in the topographical list of Pharaoh Shishak (no. 38) from the late 10th century <span>BC<\/span>.<\/li>\n<p>The town conquered by Shishak was that mentioned in 1 Kings 4:10 as being in Solomon’s third administrative district, which was governed by Ben-hesed and comprised “the land of Hepher” and other subdistricts in the Sharon Plain.<\/p>\n<p>All of these texts point to this Socoh as the ancient name of present-day Khirbet Shuweikeh er-Ras, just to the north of Tul-Karem. Between Aphek and Socoh there were no good water sources along the road, so these two towns mark the principal way stations in the southern Sharon Plain.<\/p>","summary_ro":"SOCO (Place), SOCOH 1. One of 14 cities located in the Shephelah, in the territory allotted to Judah’s tribe; it is listed between Adullam and Azekah (Jos 15:35). Jerome, in his Latin translation of Eusebius’s Onomasticon (157:18–20), states that there were two settlements, one on the mountain and another on the plain. The description fits exactly the situation at Khirbet esh-Shuweikeh, a Roman-Byzantine site on the southern edge of the vale of Elah; just beside it to the east is a lofty moun...","summary_en":"SOCO (Place), SOCOH 1. One of 14 cities located in the Shephelah, in the territory allotted to Judah’s tribe; it is listed between Adullam and Azekah (Jos 15:35). Jerome, in his Latin translation of Eusebius’s Onomasticon (157:18–20), states that there were two settlements, one on the mountain and another on the plain. The description fits exactly the situation at Khirbet esh-Shuweikeh, a Roman-Byzantine site on the southern edge of the vale of Elah; just beside it to the east is a lofty moun...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37321,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Timnah (Place)","title_en":"Timnah (Place)","content_ro":"<h3>TIMNAH (P<span>lace<\/span>)<\/h3>\n<li>1. One of the cities on the northern boundary of Judah’s inheritance, located between Beth-shemesh and Ekron (Jos 15:10). This is the likely site of Judah’s affair with Tamar, which resulted in the birth of Perez and Zerah (Gn 38:12-14). A frontier town between Judah and Philistia, Timnah was the place where Samson had his first marital difficulties with one of the daughters of the Philistines (Jgs 14:1-5; 15:6). The town evidently changed hands frequently between the Israelites and the Philistines. Apparently, Israel did achieve control of Timnah during the conquest (cf. Jos 19:43), but it was under Philistine control by the time of Samson (Jgs 14:1). Ahaz recaptured Timnah (c. 730 <span>BC<\/span>) from the Philistines (2 Chr 28:18).<\/li>\n<li>2. One of the cities of the southern hill country that was part of the inheritance of Judah (Jos 15:57). It is possible that this is the site of Judah’s encounter with Tamar (Gn 38:12-14; and perhaps the same as #1 above).<\/li>","content_en":"<h3>TIMNAH (P<span>lace<\/span>)<\/h3>\n<li>1. One of the cities on the northern boundary of Judah’s inheritance, located between Beth-shemesh and Ekron (Jos 15:10). This is the likely site of Judah’s affair with Tamar, which resulted in the birth of Perez and Zerah (Gn 38:12-14). A frontier town between Judah and Philistia, Timnah was the place where Samson had his first marital difficulties with one of the daughters of the Philistines (Jgs 14:1-5; 15:6). The town evidently changed hands frequently between the Israelites and the Philistines. Apparently, Israel did achieve control of Timnah during the conquest (cf. Jos 19:43), but it was under Philistine control by the time of Samson (Jgs 14:1). Ahaz recaptured Timnah (c. 730 <span>BC<\/span>) from the Philistines (2 Chr 28:18).<\/li>\n<li>2. One of the cities of the southern hill country that was part of the inheritance of Judah (Jos 15:57). It is possible that this is the site of Judah’s encounter with Tamar (Gn 38:12-14; and perhaps the same as #1 above).<\/li>","summary_ro":"TIMNAH (Place) 1. One of the cities on the northern boundary of Judah’s inheritance, located between Beth-shemesh and Ekron (Jos 15:10). This is the likely site of Judah’s affair with Tamar, which resulted in the birth of Perez and Zerah (Gn 38:12-14). A frontier town between Judah and Philistia, Timnah was the place where Samson had his first marital difficulties with one of the daughters of the Philistines (Jgs 14:1-5; 15:6). The town evidently changed hands frequently between the Israelite...","summary_en":"TIMNAH (Place) 1. One of the cities on the northern boundary of Judah’s inheritance, located between Beth-shemesh and Ekron (Jos 15:10). This is the likely site of Judah’s affair with Tamar, which resulted in the birth of Perez and Zerah (Gn 38:12-14). A frontier town between Judah and Philistia, Timnah was the place where Samson had his first marital difficulties with one of the daughters of the Philistines (Jgs 14:1-5; 15:6). The town evidently changed hands frequently between the Israelite...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":17232,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37295,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tiglath-Pileser","title_en":"Tiglath-Pileser","content_ro":"<h3>TIGLATH-PILESER<\/h3>\n<p>Name of three Assyrian kings, the most important of whom was Tiglath-pileser III (745–727 <span>BC<\/span>). The name means “my trust is in the son of the temple Esharra,” and appears in various forms (cf. 2 Kgs 15:29; also called Tilgath-pilneser in 1 Chr 5:6; 2 Chr 28:20).<\/p>\n<p>Tiglath-pileser I (1115–1077 <span>BC<\/span>) was the son of Ashur-resh-ishi. Having gained independence from Babylonian overlordship, Tiglath-pileser consolidated his hold over the territory newly acquired in his father’s reign, maintaining control and guarding against counterattacks from the former occupiers. Security brought increased trade and prosperity, and a large temple-building program was undertaken.<\/p>\n<p>Tiglath-pileser II (c. 967–935 <span>BC<\/span>) was a weak king who ruled Assyria during a period of decline. Although he was able to maintain some degree of internal control, he was powerless to prevent outside peoples from encroaching upon Assyrian territory. In particular, the Arameans took advantage of Assyrian weakness to occupy large areas of land, and an Aramean ruler named Kapara built a palace at Guzana (the Gozan of 2 Kgs 17:6). Some of the Arameans who occupied the area have been identified from inscriptions found at the site. This period was of particular importance for the emergence of the Aramean Empire.<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) ascended to the throne at a time when he could stem and reverse another decline in Assyrian fortunes. Although not directly in line for the throne, he was probably of royal descent. On occasion, he used the name Pul (2 Kgs 15:19; 1 Chr 5:26), which may have been his real name as opposed to his throne name.<\/p>\n<p>Tiglath-pileser III was a strong, able, resourceful king whose reign is remarkable for the rapid extension of Assyrian boundaries and for the peaceful administration of the newly acquired territories. He assisted Babylon by defeating the Arameans, and by his diplomacy retained Babylonian support while he concentrated his military efforts elsewhere. On the death of the vassal king Nabu-nasir of Babylon in 734 <span>BC<\/span>, Tiglath-pileser gained the support of some of the tribes and finally forced the submission of Marduk-apla-iddina (the Merodach-baladan of Is 39:1). According to the Babylonian Chronicle, he used the name Pul when acceding to the throne of Babylon himself in 729 <span>BC<\/span>. He was the first Assyrian king on the throne of Babylon in 500 years.<\/p>\n<p>His reign, which was marked by a vast increase in territory coupled with a firm and able administration, also had long-term effects far beyond Assyria’s immediate borders. The expansion into Syria and Palestine was bound to lead eventually to conflict with Egypt when that country wished once again to mount a more aggressive foreign policy. Tiglath-pileser was the father of Shalmaneser V (727–722 <span>BC<\/span>).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians.<\/p>","content_en":"<h3>TIGLATH-PILESER<\/h3>\n<p>Name of three Assyrian kings, the most important of whom was Tiglath-pileser III (745–727 <span>BC<\/span>). The name means “my trust is in the son of the temple Esharra,” and appears in various forms (cf. 2 Kgs 15:29; also called Tilgath-pilneser in 1 Chr 5:6; 2 Chr 28:20).<\/p>\n<p>Tiglath-pileser I (1115–1077 <span>BC<\/span>) was the son of Ashur-resh-ishi. Having gained independence from Babylonian overlordship, Tiglath-pileser consolidated his hold over the territory newly acquired in his father’s reign, maintaining control and guarding against counterattacks from the former occupiers. Security brought increased trade and prosperity, and a large temple-building program was undertaken.<\/p>\n<p>Tiglath-pileser II (c. 967–935 <span>BC<\/span>) was a weak king who ruled Assyria during a period of decline. Although he was able to maintain some degree of internal control, he was powerless to prevent outside peoples from encroaching upon Assyrian territory. In particular, the Arameans took advantage of Assyrian weakness to occupy large areas of land, and an Aramean ruler named Kapara built a palace at Guzana (the Gozan of 2 Kgs 17:6). Some of the Arameans who occupied the area have been identified from inscriptions found at the site. This period was of particular importance for the emergence of the Aramean Empire.<\/p>\n<p>Tiglath-pileser III (745–727 <span>BC<\/span>) ascended to the throne at a time when he could stem and reverse another decline in Assyrian fortunes. Although not directly in line for the throne, he was probably of royal descent. On occasion, he used the name Pul (2 Kgs 15:19; 1 Chr 5:26), which may have been his real name as opposed to his throne name.<\/p>\n<p>Tiglath-pileser III was a strong, able, resourceful king whose reign is remarkable for the rapid extension of Assyrian boundaries and for the peaceful administration of the newly acquired territories. He assisted Babylon by defeating the Arameans, and by his diplomacy retained Babylonian support while he concentrated his military efforts elsewhere. On the death of the vassal king Nabu-nasir of Babylon in 734 <span>BC<\/span>, Tiglath-pileser gained the support of some of the tribes and finally forced the submission of Marduk-apla-iddina (the Merodach-baladan of Is 39:1). According to the Babylonian Chronicle, he used the name Pul when acceding to the throne of Babylon himself in 729 <span>BC<\/span>. He was the first Assyrian king on the throne of Babylon in 500 years.<\/p>\n<p>His reign, which was marked by a vast increase in territory coupled with a firm and able administration, also had long-term effects far beyond Assyria’s immediate borders. The expansion into Syria and Palestine was bound to lead eventually to conflict with Egypt when that country wished once again to mount a more aggressive foreign policy. Tiglath-pileser was the father of Shalmaneser V (727–722 <span>BC<\/span>).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians.<\/p>","summary_ro":"TIGLATH-PILESER Name of three Assyrian kings, the most important of whom was Tiglath-pileser III (745–727 BC). The name means “my trust is in the son of the temple Esharra,” and appears in various forms (cf. 2 Kgs 15:29; also called Tilgath-pilneser in 1 Chr 5:6; 2 Chr 28:20). Tiglath-pileser I (1115–1077 BC) was the son of Ashur-resh-ishi. Having gained independence from Babylonian overlordship, Tiglath-pileser consolidated his hold over the territory newly acquired in his father’s reign, ma...","summary_en":"TIGLATH-PILESER Name of three Assyrian kings, the most important of whom was Tiglath-pileser III (745–727 BC). The name means “my trust is in the son of the temple Esharra,” and appears in various forms (cf. 2 Kgs 15:29; also called Tilgath-pilneser in 1 Chr 5:6; 2 Chr 28:20). Tiglath-pileser I (1115–1077 BC) was the son of Ashur-resh-ishi. Having gained independence from Babylonian overlordship, Tiglath-pileser consolidated his hold over the territory newly acquired in his father’s reign, ma...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37308,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tilgath-Pilneser*","title_en":"Tilgath-Pilneser*","content_ro":"<h3>TILGATH-PILNESER*<\/h3>\n<p>Alternate spelling of the Assyrian king Tiglath-pileser III’s name in 1 Chronicles 5:6, 26 and 2 Chronicles 28:20. <em>See<\/em> Tiglath-pileser.<\/p>","content_en":"<h3>TILGATH-PILNESER*<\/h3>\n<p>Alternate spelling of the Assyrian king Tiglath-pileser III’s name in 1 Chronicles 5:6, 26 and 2 Chronicles 28:20. <em>See<\/em> Tiglath-pileser.<\/p>","summary_ro":"TILGATH-PILNESER* Alternate spelling of the Assyrian king Tiglath-pileser III’s name in 1 Chronicles 5:6, 26 and 2 Chronicles 28:20. See Tiglath-pileser.","summary_en":"TILGATH-PILNESER* Alternate spelling of the Assyrian king Tiglath-pileser III’s name in 1 Chronicles 5:6, 26 and 2 Chronicles 28:20. See Tiglath-pileser.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":47911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:22","title_en":"Study Note: 2 Cronici 28:22","content_ro":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","content_en":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","summary_ro":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","summary_en":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:22","title_en":"Study Note: 2 Cronici 28:22","content_ro":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","content_en":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","summary_ro":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","summary_en":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:22","title_en":"Study Note: 2 Cronici 28:22","content_ro":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","content_en":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","summary_ro":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","summary_en":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:22","title_en":"Study Note: 2 Cronici 28:22","content_ro":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","content_en":"<p><strong>28:22-23<\/strong> King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering <em>sacrifices to the gods of Damascus<\/em>.<\/p>","summary_ro":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","summary_en":"28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":17233,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62052,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89678,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117304,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144930,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":47912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:24","title_en":"Study Note: 2 Cronici 28:24","content_ro":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","content_en":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","summary_ro":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","summary_en":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:24","title_en":"Study Note: 2 Cronici 28:24","content_ro":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","content_en":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","summary_ro":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","summary_en":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:24","title_en":"Study Note: 2 Cronici 28:24","content_ro":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","content_en":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","summary_ro":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","summary_en":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:24","title_en":"Study Note: 2 Cronici 28:24","content_ro":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","content_en":"<p><strong>28:24-25<\/strong> Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.<\/p>","summary_ro":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","summary_en":"28:24-25 Judah reached its spiritual nadir—a condition similar to exile—under King Ahaz.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62053,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89679,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117305,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144931,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Apostasy and Renewal","title_en":"Apostasy and Renewal","content_ro":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","content_en":"<h3>Apostasy and Renewal<\/h3>\n<p>During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread false worship (28:24-25). His apostasy was so great that more righteousness was found in the north at that time than in Judah (see 28:9-15).<\/p>\n<p>The Chronicler wrote to inspire hope that God would restore Judah. He showed that God is always willing to forgive those who repent. Repentance can make restoration and reconciliation possible, as shown by the northern leaders’ response to the prophet who confronted the victorious northern army (28:8-15). The renewal of Judah under Hezekiah also provided a paradigm for restoration and unification, a time that could be compared with Solomon’s reign. In the first year of his reign, Hezekiah began to restore the Temple (29:3); and when Hezekiah celebrated the Passover, he invited people from the northern kingdom, showing that both kingdoms could worship together at the place God had chosen (30:18-20). The glory of Solomon’s time was temporarily restored (30:26; cp. 7:8-10).<\/p>\n<p>Even exile did not bring an end to the covenant community. Healing was possible at any time the people chose to seek the Lord, whether at the occasion of returning with spoils of war, or reuniting at the Passover festival. Many of the Old Testament prophets who proclaimed judgment on apostate Judah or Israel also spoke of future renewal and restoration. The continual hope of renewal also holds true for the church, even when threatened with extinction from persecution or corruption (see Rev 2–3). God’s Kingdom stands on the solid rock of his promises (see Matt 16:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 21:1-29; 2 Chr 11:13-17; 28:1–31:21; 33:1-20; Jer 18:7-17; Ezek 16:1-63; 33:10-16; Joel 2:12-32; Luke 19:2-10; 1 Cor 6:9-11; 1 Tim 1:15-17<\/p>","summary_ro":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","summary_en":"Apostasy and Renewal During the divided monarchy, a distinction was often made between the apostate northern kingdom and the faithful remnant of Judah. When Jeroboam founded the northern kingdom, a number of righteous people went to Judah to escape Jeroboam’s wickedness (2 Chr 11:13-17). But eventually, the southern kingdom also fell into apostasy. Ahaz became like Jeroboam: He made metal images (28:2), worshiped the gods of Damascus (28:23), neglected the Temple (28:24; 29:7, 19), and spread...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":6352,"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":47913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:26","title_en":"Study Note: 2 Cronici 28:26","content_ro":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","content_en":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","summary_ro":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","summary_en":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:26","title_en":"Study Note: 2 Cronici 28:26","content_ro":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","content_en":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","summary_ro":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","summary_en":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:26","title_en":"Study Note: 2 Cronici 28:26","content_ro":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","content_en":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","summary_ro":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","summary_en":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 28:26","title_en":"Study Note: 2 Cronici 28:26","content_ro":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","content_en":"<p><strong>28:26<\/strong> Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 <span>BC<\/span>, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.<\/p>","summary_ro":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","summary_en":"28:26 Samaria, the capital of the northern kingdom of Israel, fell to Assyria in 722 BC, during the twenty-first year of Ahaz’s reign in Judah (2 Kgs 17:1-6). The Chronicler, with his emphasis on the southern kingdom, does not even mention this event.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":41661,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hezekiah","title_en":"Hezekiah","content_ro":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","content_en":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","summary_ro":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","summary_en":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69287,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hezekiah","title_en":"Hezekiah","content_ro":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","content_en":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","summary_ro":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","summary_en":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96913,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hezekiah","title_en":"Hezekiah","content_ro":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","content_en":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","summary_ro":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","summary_en":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124539,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hezekiah","title_en":"Hezekiah","content_ro":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","content_en":"<h3>Hezekiah<\/h3>\n<p>Hezekiah, who reigned from 728 to 686 <span>BC<\/span> was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithfully destroyed pagan worship sites.<\/p>\n<p>Soon after Hezekiah started ruling, the Assyrians under Shalmaneser V and his successor Sargon II defeated the northern kingdom, deported its inhabitants, and brought in foreign residents (722 <span>BC<\/span>). When Sargon II died in 705 <span>BC<\/span>, his son Sennacherib came to power, triggering widespread rebellion. Hezekiah stopped paying the tribute that his father Ahaz had paid (2 Kgs 18:7; see 16:7). As a result, in 701 <span>BC<\/span> Sennacherib invaded Judah. Hezekiah tried to appease the Assyrian ruler by sending a vast tribute payment, but the attempted return to servitude failed and the Assyrian forces threatened Jerusalem and mocked Hezekiah’s reliance on the Lord (18:17-35). Hezekiah responded with grieving and supplication. The Lord, speaking through Isaiah the prophet, assured Hezekiah that his prayers had been heard and that Sennacherib would not conquer Jerusalem (19:1-34).<\/p>\n<p>Around that same time, Hezekiah became seriously ill (20:1-11). Isaiah told him to prepare for death, but Hezekiah turned to the Lord and prayed for healing. The Lord promised him fifteen more years as well as deliverance from the Assyrians. When he had recovered, Hezekiah unwisely hosted the rebel Babylonian king Merodach-baladan in his palace, showing him the Temple treasures and seeking support from Babylon rather than the Lord. Isaiah predicted that those treasures would be carried off to Babylon (20:12-19).<\/p>\n<p>After the Assyrian threat in 701 <span>BC<\/span>, Hezekiah’s remaining years were peaceful and prosperous; he died in 686 <span>BC<\/span> and was succeeded by his son Manasseh.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 18:1–20:21; 2 Chr 28:27–32:33; Isa 36:1–39:8<\/p>","summary_ro":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","summary_en":"Hezekiah Hezekiah, who reigned from 728 to 686 BC was one of Judah’s best kings. Hezekiah’s father, Ahaz, betrayed the Lord, but Hezekiah promoted true worship of God. Reversing the damage done by Ahaz, he repaired the Temple doors, had the Levites sanctify themselves, and reinstated religious ceremonies. He brought sacrifices, restored the priestly Temple service, and invited people throughout Judah and Israel to celebrate Passover in Jerusalem (2 Chr 29–30). After the celebration, he faithf...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":835,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahaz","title_en":"Ahaz","content_ro":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","content_en":"<h3>AHAZ<\/h3>\n<li>1. King of Judah (735–715 <span>BC<\/span>) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1).<\/li>\n<p>There is little agreement on the chronology of this section of the OT. The chronological system that seems to have the fewest problems would place Ahaz’s accession in 735 <span>BC<\/span>. If he first came to the throne as co-regent with his father, Jotham, from 735 to 732 <span>BC<\/span>, his entire reign covered a span of approximately 20 years, ending in 715 <span>BC<\/span>.<\/p>\n<p>Ahaz reigned over Judah during a critical time in the history of the ancient Near East. The Assyrians were pushing westward, threatening the Syro-Palestinian area. Pekah, king of Israel, and Rezin, king of Syria, adopted a policy of resistance against the Assyrians and invaded Judah in order to effect a solid coalition by deposing Ahaz.<\/p>\n<p>Blatantly revealing a lack of trust in God, Ahaz appealed to Tiglath-pileser III, the Assyrian king, for help. That appeal brought the wrath of the prophet Isaiah upon Ahaz. The ensuing encounter (Is 7) led to Isaiah’s prediction of the birth of Immanuel as a sign of the dissolution of the countries of Israel and Syria. Those two kingdoms were ultimately destroyed by Tiglath-pileser in a campaign that lasted about two years (734–732 <span>BC<\/span>).<\/p>\n\n<p>Before the two kingdoms to the north were conquered by Assyria, their invasion of Judah caused great turmoil (2 Chr 28:8). The invaders not only carried off much spoil but also attempted to depopulate portions of Judah by taking 200,000 people captive to Samaria. That attempt was protested by a prophet in Samaria named Obed, who condemned the act of slavery and ordered the captives returned (v 9). He was joined by several leaders of Israel (v 12), who succeeded in having the captives returned to Jericho with provisions from the spoil that had been taken.<\/p>\n<p>During that time, the kingdom of Judah may have been threatened from the south as well. The Edomites, who had long been under the domination of Judah, may have taken advantage of Judah’s growing internal weakness to assert their independence. The Masoretic Text of the OT refers to an invasion of the seaport town of Elath on the Red Sea by Aram, the Hebrew name for Syria (2 Kgs 16:6). The name Aram is quite similar to the name Edom in Hebrew, however, so many scholars think that invasion was actually by Edomites.<\/p>\n<p>By virtue of the alliance he had made, Ahaz placed his country in a dangerous position of dependence on Assyria. The kingdom of Judah became essentially a vassal state under the tacit control of Tiglath-pileser. Ahaz went to Damascus, the capital of fallen Syria, to appear before Tiglath-pileser, possibly to assure his allegiance to the king to whom his nation had become tributary (2 Kgs 16:10).<\/p>\n<p>While in Damascus, Ahaz saw an Assyrian altar, a model of which he sent back to Judah. Under the direction of Uriah the priest, a similar altar was built in Jerusalem, replacing the original bronze altar. Several other alterations were made in the temple by Ahaz, all indicating his turning away from Jewish religion.<\/p>\n<p>The “dial of Ahaz” (2 Kgs 20:11; Is 38:8) later figured in a sign given to his son Hezekiah; the Hebrew word actually refers to a flight of stairs, no doubt built by Ahaz and used to tell time by the movement of a shadow across it.<\/p>\n<p><em>See also<\/em> King; Kings, Books of First and Second; Israel, History of; Sundial; Chronology of the Bible (Old Testament).<\/p>\n<li>2. Micah’s son and Jehoaddah’s father, a descendant of Saul, otherwise unknown (1 Chr 8:35-36).<\/li>","summary_ro":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","summary_en":"AHAZ 1. King of Judah (735–715 BC) who was especially remembered for his apostasy. The name Ahaz (Mt 1:9) is a shortened form of Ahaziah or Jehoahaz. The three main accounts of Ahaz (2 Kgs 16; 2 Chr 28; Is 7) treat him as one of the most evil rulers of the southern kingdom of Judah. Consequently, his burial was relatively dishonorable (2 Chr 28:27). He was succeeded by his son Hezekiah (2 Kgs 18:1). There is little agreement on the chronology of this section of the OT. The chronological syste...","source":"Articles\/A.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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