2 Cronici 33
1 Manase avea doisprezece ani când a ajuns împărat, şi a domnit cincizeci şi cinci de ani la Ierusalim.
2 El a făcut ce este rău înaintea Domnului, după urâciunile neamurilor pe cari le izgonise Domnul dinaintea copiilor lui Israel.
3 A zidit iarăş înălţimile pe cari le dărâmase tatăl său Ezechia. A ridicat altare Baalilor, a făcut idoli Astarteei, şi s-a închinat înaintea întregei oştiri a cerurilor şi i-a slujit.
4 A zidit altare în Casa Domnului, măcar că Domnul zisese: ,,În Ierusalim va fi Numele Meu pe vecie.``
5 A zidit altare întregei oştiri a cerurilor, în cele două curţi ale Casei Domnului.
6 Şi-a trecut fiii prin foc în valea fiilor lui Hinom; umbla cu descântece şi vrăjitorii, şi ţinea la el oameni cari chemau duhurile şi cari-i spuneau viitorul. A făcut din ce în ce mai mult ce este rău înaintea Domnului, ca să -L mânie.
7 A pus chipul cioplit al idolului pe care-l făcuse, în Casa lui Dumnezeu, despre care Dumnezeu spusese lui David şi fiului său Solomon: ,,În casa aceasta, şi în Ierusalim, pe care l-am ales din toate seminţiile lui Israel Îmi voi pune Numele pe vecie.
8 Nu voi mai strămuta pe Israel din ţara pe care am dat-o părinţilor voştri, numai să caute să împlinească tot ce le-am poruncit, după toată legea, învăţăturile şi poruncile date prin Moise.``
9 Dar Manase a fost pricina că Iuda şi locuitorii Ierusalimului s-au rătăcit şi au făcut rău mai mult decât neamurile pe cari le nimicise Domnul dinaintea copiilor lui Israel.
10 Domnul a vorbit lui Manase şi poporului său, dar ei n-au vrut să asculte.
11 Atunci Domnul a trimes împotriva lor pe căpeteniile oştirii împăratului Asiriei, cari au prins pe Manase şi l-au pus în lanţuri. L-au legat cu lanţuri de aramă, şi l-au dus la Babilon.
12 Când a fost la strâmtoare, s-a rugat Domnului, Dumnezeului lui, şi s-a smerit adânc înaintea Dumnezeului părinţilor săi.
13 I-a făcut rugăciuni; şi Domnul, lăsându-Se înduplecat, i-a ascultat cererile, şi l-a adus înapoi la Ierusalim în împărăţia lui. Şi Manase a cunoscut că Domnul este Dumnezeu.
14 După aceea, a zidit afară din cetatea lui David, la apus, spre Ghihon în vale, un zid care se întindea până la poarta peştilor şi cu care a înconjurat dealul, şi l-a făcut foarte înalt. A pus şi căpetenii de război în toate cetăţile întărite ale lui Iuda.
15 A înlăturat din Casa Domnului dumnezeii străini şi idolul Astarteei, a dărâmat toate altarele pe cari le zidise pe muntele Casei Domnului şi la Ierusalim, şi le-a aruncat afară din cetate.
16 A aşezat din nou altarul Domnului, a adus pe el jertfe de mulţămire şi de laudă, şi a poruncit lui Iuda să slujească Domnului, Dumnezeului lui Israel.
17 Poporul jertfea tot pe înălţimi, dar numai Domnului Dumnezeului său.
18 Celelalte fapte ale lui Manase, rugăciunea lui către Dumnezeul lui, şi cuvintele proorocilor, cari i-au vorbit în Numele Domnului, Dumnezeul lui Israel, sânt scrise în faptele împăraţilor lui Israel.
19 Rugăciunea lui şi felul în care l-a ascultat Dumnezeu, păcatele şi nelegiuirile lui, locurile unde a zidit înălţimi şi a înălţat idoli Astarteei şi chipuri cioplite, înainte de a se smeri, sânt scrise în cartea lui Hozai.
20 Manase a adormit cu părinţii săi, şi a fost îngropat în casa lui. Şi, în locul lui, a domnit fiul său Amon.
21 Amon avea douăzeci şi doi de ani când a ajuns împărat, şi a domnit doi ani la Ierusalim.
22 El a făcut ce este rău înaintea Domnului, cum făcuse tatăl său Manase. A adus jertfe tuturor chipurilor cioplite pe cari le făcuse tatăl său Manase, şi le-a slujit.
23 Şi nu s-a smerit înaintea Domnului, cum se smerise tatăl său Manase, căci Amon s-a făcut din ce în ce mai vinovat.
24 Slujitorii lui au uneltit împotriva lui, şi l-au omorât în casa lui.
25 Dar poporul ţării a ucis pe toţi cei ce uneltiseră împotriva împăratului Amon. Şi, în locul lui, poporul ţării a pus împărat pe fiul său Iosia.
{"verseMap":{"1":[{"id":41741,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). 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God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). 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However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). 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Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69367,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96993,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124619,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2368,"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":24214,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Manasseh (Person)","title_en":"Manasseh (Person)","content_ro":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","content_en":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","summary_ro":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","summary_en":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47946,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:1","title_en":"Study Note: 2 Cronici 33:1","content_ro":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","content_en":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","summary_ro":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","summary_en":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75572,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:1","title_en":"Study Note: 2 Cronici 33:1","content_ro":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","content_en":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","summary_ro":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","summary_en":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103198,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:1","title_en":"Study Note: 2 Cronici 33:1","content_ro":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","content_en":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","summary_ro":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","summary_en":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130824,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:1","title_en":"Study Note: 2 Cronici 33:1","content_ro":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","content_en":"<p><strong>33:1-20<\/strong> <em>Manasseh<\/em> ruled <em>fifty-five years<\/em> (697–642 <span>BC<\/span>), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 <span>BC<\/span>. Such a long reign was usually a sign of blessing, even though Manasseh <em>did what was evil in the<\/em> <span>Lord<\/span><em>’s sight<\/em>. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.<\/p>","summary_ro":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","summary_en":"33:1-20 Manasseh ruled fifty-five years (697–642 BC), longer than any other king in Judah. The years of his reign included a co-regency with his father, Hezekiah, from 697 to 686 BC. Such a long reign was usually a sign of blessing, even though Manasseh did what was evil in the Lord’s sight. So the Chronicler tells of his humiliation, repentance, and restoration of worship in Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62066,"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":89692,"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":117318,"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":144944,"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":16872,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heaven* Host, Host","title_en":"of Heaven* Host, Host","content_ro":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","content_en":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","summary_ro":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","summary_en":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":9269,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Demon","title_en":"Demon","content_ro":"<h3>DEMON<\/h3>\n<p>Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19).<\/p>\n<p class=\"h2\" id=\"WhoDemonsAre\">Who Demons Are<\/p>\n<p>The English word “demon” is derived from the Greek <span class=\"greek\" lang=\"el\">daimon<\/span><em>,<\/em> which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one true God is a spirit opposed to him; therefore, such a spirit is an evil spirit, or demon. The word “demon” does not appear in the <span>kjv<\/span>, which mistranslates <span class=\"greek\" lang=\"el\">daimon<\/span> as “devil.” There is only one devil (Greek <span class=\"greek\" lang=\"el\">diabolos<\/span>), who is known by a variety of names, titles, and epithets in the Bible. He is the prince or ruler of all the other demons, who are subject to him.<\/p>\n<p>Often in the Bible the word “spirit” is used for demon, along with a descriptive or identifying phrase; for example, “evil spirit” (Acts 19:12-13), “unclean spirit” (Mt 10:1; Mk 1:23, 26; Acts 5:16), “spirit of infirmity” (Lk 13:11), “dumb and deaf spirit” (Mk 9:25) (all quotes from the <span>rsv<\/span>). Spirits may be identified by their specific role or function, such as a spirit of murder, suicide, lust, depression, fear, lying, etc., associating them with various sins or attitudes contrary to God.<\/p>\n<p>In the Hebrew OT there is no word for “demon.” The term “evil spirit” occurs (Jgs 9:23; 1 Sm 16:14-23; 18:10; 19:9). In the <span>kjv<\/span> there are references to “a lying spirit” (1 Kgs 22:22-23; 2 Chr 18:20-22), “familiar spirit” (1 Chr 10:13; 2 Chr 33:6), “perverse spirit” (Is 19:14), “spirit of deep sleep” (29:10), and “spirit of whoredoms” (Hos 4:12; 5:4).<\/p>\n<p>A specific powerful demon referred to by title in the OT is “the prince of the kingdom of Persia,” who hindered the archangel Gabriel from coming to bring information to Daniel, so that the archangel Michael came to Gabriel’s assistance (Dn 10:13).<\/p>\n<p>The number of demons is unknown; it appears that it is a vast number, perhaps incalculable. From Revelation 12:4 it is inferred that one-third of the angels were led astray by Satan. This means that the hosts of heaven outnumber Satan’s powers by two to one. Ephesians 6:12 suggests an order or rank of demons: “principalities,” “powers,” “world rulers of this present darkness,” “spiritual hosts of wickedness in the heavenly places” (<span>rsv<\/span>).<\/p>\n<p>Demons are created beings—personal, immortal, and incapable of reconciliation with God. They have great power as compared with humans, but little power as compared with God. God has given us authority over them, so that in the name of Jesus they must obey God’s people, even as they must obey the Lord himself.<\/p>\n<p class=\"h2\" id=\"WhatDemonsDo\">What Demons Do<\/p>\n<p>Angels were created to worship and praise God, to serve him, and to act as his messengers. The Bible states that they are “spirits sent from God to care for those who will receive salvation” (Heb 1:14, <span>nlt<\/span>). The fallen angels have a similar function but a different master. Their allegiance is to the devil, whom they serve out of fear and delusion. They desire to work with human beings, but their purpose is to carry out the schemes of Satan and to oppose God. They tempt, deceive, and delude people so as to bring them to eternal damnation. In opposing God they attack, oppress, hinder, and accuse the people of God.<\/p>\n<p>Since Satan is not omnipresent, he uses his demonic hosts to execute his will; for example, in the parable of the sower (Mt 13:3-9; Mk 4:1-20; Lk 8:4-15) they snatch away the word before it can take root (Mk 4:15). By persecution, Satan causes some to fall away before they have made a genuine commitment (v 17). By the cares of the world and the delight in riches and the desire for material things, he chokes the word so that little or no fruit is produced (v 19).<\/p>\n<p>Basically, demons operate according to the pattern set by Satan in his threefold approach with Eve: (1) they deny the truth of the word of God and challenge its statements; (2) they deny the reality of death (typically they substitute something like reincarnation); and (3) they appeal to human vanity and pride by telling men and women that they can become like God or be gods (Gn 3:1-5). These also are the basic methods and teachings underlying most cults and false religions.<\/p>\n<p class=\"h2\" id=\"TheFinalDestinyofDemons\">The Final Destiny of Demons<\/p>\n<p>It is written concerning the angels who sinned that God “cast them into hell and committed them to pits of nether gloom to be kept until the judgment” (2 Pt 2:4, <span>rsv<\/span>). The Lord spoke of the eternal fire prepared for the devil and his angels, into which the cursed among humans are also to go (Mt 25:41). Eventually Satan and his host will be thrown into the lake of fire (Rv 20:10), which is also the place of eternal torment for all whose names are not written in the Book of Life (vv 12-15).<\/p>\n<p><em>See also<\/em> Demon-possession.<\/p>","content_en":"<h3>DEMON<\/h3>\n<p>Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19).<\/p>\n<p class=\"h2\" id=\"WhoDemonsAre\">Who Demons Are<\/p>\n<p>The English word “demon” is derived from the Greek <span class=\"greek\" lang=\"el\">daimon<\/span><em>,<\/em> which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one true God is a spirit opposed to him; therefore, such a spirit is an evil spirit, or demon. The word “demon” does not appear in the <span>kjv<\/span>, which mistranslates <span class=\"greek\" lang=\"el\">daimon<\/span> as “devil.” There is only one devil (Greek <span class=\"greek\" lang=\"el\">diabolos<\/span>), who is known by a variety of names, titles, and epithets in the Bible. He is the prince or ruler of all the other demons, who are subject to him.<\/p>\n<p>Often in the Bible the word “spirit” is used for demon, along with a descriptive or identifying phrase; for example, “evil spirit” (Acts 19:12-13), “unclean spirit” (Mt 10:1; Mk 1:23, 26; Acts 5:16), “spirit of infirmity” (Lk 13:11), “dumb and deaf spirit” (Mk 9:25) (all quotes from the <span>rsv<\/span>). Spirits may be identified by their specific role or function, such as a spirit of murder, suicide, lust, depression, fear, lying, etc., associating them with various sins or attitudes contrary to God.<\/p>\n<p>In the Hebrew OT there is no word for “demon.” The term “evil spirit” occurs (Jgs 9:23; 1 Sm 16:14-23; 18:10; 19:9). In the <span>kjv<\/span> there are references to “a lying spirit” (1 Kgs 22:22-23; 2 Chr 18:20-22), “familiar spirit” (1 Chr 10:13; 2 Chr 33:6), “perverse spirit” (Is 19:14), “spirit of deep sleep” (29:10), and “spirit of whoredoms” (Hos 4:12; 5:4).<\/p>\n<p>A specific powerful demon referred to by title in the OT is “the prince of the kingdom of Persia,” who hindered the archangel Gabriel from coming to bring information to Daniel, so that the archangel Michael came to Gabriel’s assistance (Dn 10:13).<\/p>\n<p>The number of demons is unknown; it appears that it is a vast number, perhaps incalculable. From Revelation 12:4 it is inferred that one-third of the angels were led astray by Satan. This means that the hosts of heaven outnumber Satan’s powers by two to one. Ephesians 6:12 suggests an order or rank of demons: “principalities,” “powers,” “world rulers of this present darkness,” “spiritual hosts of wickedness in the heavenly places” (<span>rsv<\/span>).<\/p>\n<p>Demons are created beings—personal, immortal, and incapable of reconciliation with God. They have great power as compared with humans, but little power as compared with God. God has given us authority over them, so that in the name of Jesus they must obey God’s people, even as they must obey the Lord himself.<\/p>\n<p class=\"h2\" id=\"WhatDemonsDo\">What Demons Do<\/p>\n<p>Angels were created to worship and praise God, to serve him, and to act as his messengers. The Bible states that they are “spirits sent from God to care for those who will receive salvation” (Heb 1:14, <span>nlt<\/span>). The fallen angels have a similar function but a different master. Their allegiance is to the devil, whom they serve out of fear and delusion. They desire to work with human beings, but their purpose is to carry out the schemes of Satan and to oppose God. They tempt, deceive, and delude people so as to bring them to eternal damnation. In opposing God they attack, oppress, hinder, and accuse the people of God.<\/p>\n<p>Since Satan is not omnipresent, he uses his demonic hosts to execute his will; for example, in the parable of the sower (Mt 13:3-9; Mk 4:1-20; Lk 8:4-15) they snatch away the word before it can take root (Mk 4:15). By persecution, Satan causes some to fall away before they have made a genuine commitment (v 17). By the cares of the world and the delight in riches and the desire for material things, he chokes the word so that little or no fruit is produced (v 19).<\/p>\n<p>Basically, demons operate according to the pattern set by Satan in his threefold approach with Eve: (1) they deny the truth of the word of God and challenge its statements; (2) they deny the reality of death (typically they substitute something like reincarnation); and (3) they appeal to human vanity and pride by telling men and women that they can become like God or be gods (Gn 3:1-5). These also are the basic methods and teachings underlying most cults and false religions.<\/p>\n<p class=\"h2\" id=\"TheFinalDestinyofDemons\">The Final Destiny of Demons<\/p>\n<p>It is written concerning the angels who sinned that God “cast them into hell and committed them to pits of nether gloom to be kept until the judgment” (2 Pt 2:4, <span>rsv<\/span>). The Lord spoke of the eternal fire prepared for the devil and his angels, into which the cursed among humans are also to go (Mt 25:41). Eventually Satan and his host will be thrown into the lake of fire (Rv 20:10), which is also the place of eternal torment for all whose names are not written in the Book of Life (vv 12-15).<\/p>\n<p><em>See also<\/em> Demon-possession.<\/p>","summary_ro":"DEMON Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19). Who Demons Are The English word “demon” is derived from the Greek daimon, which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one ...","summary_en":"DEMON Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19). Who Demons Are The English word “demon” is derived from the Greek daimon, which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13356,"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":16164,"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":31173,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35918,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Soothsayer*","title_en":"Soothsayer*","content_ro":"<h3>SOOTHSAYER*<\/h3>\n<p>One who foretells events; a pagan practice, soothsaying was forbidden in Israel (Dt 18:10, 14). In Scripture, soothsaying was practiced by Balaam, Beor’s son (Jos 13:22) and King Manasseh of Judah (2 Kgs 21:6; 2 Chr 33:6); Jacob’s descendants were likened to the soothsayers of Philistia (Is 2:6); they were listed among the false prophets of Judah (Jer 27:9). During NT times, soothsaying was the source of a lucrative trade in Philippi (Acts 16:16).<\/p>\n<p><em>See also<\/em> Magic; Sorcery.<\/p>","content_en":"<h3>SOOTHSAYER*<\/h3>\n<p>One who foretells events; a pagan practice, soothsaying was forbidden in Israel (Dt 18:10, 14). In Scripture, soothsaying was practiced by Balaam, Beor’s son (Jos 13:22) and King Manasseh of Judah (2 Kgs 21:6; 2 Chr 33:6); Jacob’s descendants were likened to the soothsayers of Philistia (Is 2:6); they were listed among the false prophets of Judah (Jer 27:9). During NT times, soothsaying was the source of a lucrative trade in Philippi (Acts 16:16).<\/p>\n<p><em>See also<\/em> Magic; Sorcery.<\/p>","summary_ro":"SOOTHSAYER* One who foretells events; a pagan practice, soothsaying was forbidden in Israel (Dt 18:10, 14). In Scripture, soothsaying was practiced by Balaam, Beor’s son (Jos 13:22) and King Manasseh of Judah (2 Kgs 21:6; 2 Chr 33:6); Jacob’s descendants were likened to the soothsayers of Philistia (Is 2:6); they were listed among the false prophets of Judah (Jer 27:9). During NT times, soothsaying was the source of a lucrative trade in Philippi (Acts 16:16). See also Magic; Sorcery.","summary_en":"SOOTHSAYER* One who foretells events; a pagan practice, soothsaying was forbidden in Israel (Dt 18:10, 14). In Scripture, soothsaying was practiced by Balaam, Beor’s son (Jos 13:22) and King Manasseh of Judah (2 Kgs 21:6; 2 Chr 33:6); Jacob’s descendants were likened to the soothsayers of Philistia (Is 2:6); they were listed among the false prophets of Judah (Jer 27:9). During NT times, soothsaying was the source of a lucrative trade in Philippi (Acts 16:16). See also Magic; Sorcery.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35932,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sorcery","title_en":"Sorcery","content_ro":"<h3>SORCERY<\/h3>\n<p>Practice whose adherents claim to have supernatural powers and knowledge; the ability to foretell the future and to summon evil spirits through charms and magical spells. Sorcerers were present in the high courts of Egypt (Ex 7:11), Assyria (Na 3:4), and Babylonia (Dn 2:2). Sorcery was forbidden in Israel (Dt 18:10) and was punishable by death (Ex 22:18). Nonetheless, Israel sought out sorcerers (2 Kgs 17:17; 2 Chr 33:6; Mi 5:12), provoking God’s anger against her (Is 57:3; Mal 3:5). Paul included it in a list of sinful works (Gal 5:20), and the book of Revelation condemned its practitioners to the lake of fire (Rv 21:8) and to eternal separation from the righteous (22:15).<\/p>\n<p><em>See also<\/em> Magic.<\/p>","content_en":"<h3>SORCERY<\/h3>\n<p>Practice whose adherents claim to have supernatural powers and knowledge; the ability to foretell the future and to summon evil spirits through charms and magical spells. Sorcerers were present in the high courts of Egypt (Ex 7:11), Assyria (Na 3:4), and Babylonia (Dn 2:2). Sorcery was forbidden in Israel (Dt 18:10) and was punishable by death (Ex 22:18). Nonetheless, Israel sought out sorcerers (2 Kgs 17:17; 2 Chr 33:6; Mi 5:12), provoking God’s anger against her (Is 57:3; Mal 3:5). Paul included it in a list of sinful works (Gal 5:20), and the book of Revelation condemned its practitioners to the lake of fire (Rv 21:8) and to eternal separation from the righteous (22:15).<\/p>\n<p><em>See also<\/em> Magic.<\/p>","summary_ro":"SORCERY Practice whose adherents claim to have supernatural powers and knowledge; the ability to foretell the future and to summon evil spirits through charms and magical spells. Sorcerers were present in the high courts of Egypt (Ex 7:11), Assyria (Na 3:4), and Babylonia (Dn 2:2). Sorcery was forbidden in Israel (Dt 18:10) and was punishable by death (Ex 22:18). Nonetheless, Israel sought out sorcerers (2 Kgs 17:17; 2 Chr 33:6; Mi 5:12), provoking God’s anger against her (Is 57:3; Mal 3:5). ...","summary_en":"SORCERY Practice whose adherents claim to have supernatural powers and knowledge; the ability to foretell the future and to summon evil spirits through charms and magical spells. Sorcerers were present in the high courts of Egypt (Ex 7:11), Assyria (Na 3:4), and Babylonia (Dn 2:2). Sorcery was forbidden in Israel (Dt 18:10) and was punishable by death (Ex 22:18). Nonetheless, Israel sought out sorcerers (2 Kgs 17:17; 2 Chr 33:6; Mi 5:12), provoking God’s anger against her (Is 57:3; Mal 3:5). ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37549,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Topheth","title_en":"Topheth","content_ro":"<h3>TOPHETH<\/h3>\n<p>Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the site where the Babylonians would rout Judah during their siege of Jerusalem. Jeremiah repeated the prophecy during his parable of the potter’s flask, emphasizing the fact that Jerusalem would be destroyed so thoroughly that it would resemble Topheth (19:12). By this time, Topheth had evidently become a sort of city dump where broken pottery was thrown away and where burials that could not be accommodated in any of the city cemeteries would take place (v 11).<\/p>\n<p>While Topheth is not mentioned in the NT, it is linked to Gehenna (Aramaic form of “valley of Hinnom”). Gehenna refers to the place of destruction and is typically translated “hell” in the NT (Mt 5:22, 29-30; 10:28; 18:9; Mk 9:43-47; Lk 12:5).<\/p>","content_en":"<h3>TOPHETH<\/h3>\n<p>Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the site where the Babylonians would rout Judah during their siege of Jerusalem. Jeremiah repeated the prophecy during his parable of the potter’s flask, emphasizing the fact that Jerusalem would be destroyed so thoroughly that it would resemble Topheth (19:12). By this time, Topheth had evidently become a sort of city dump where broken pottery was thrown away and where burials that could not be accommodated in any of the city cemeteries would take place (v 11).<\/p>\n<p>While Topheth is not mentioned in the NT, it is linked to Gehenna (Aramaic form of “valley of Hinnom”). Gehenna refers to the place of destruction and is typically translated “hell” in the NT (Mt 5:22, 29-30; 10:28; 18:9; Mk 9:43-47; Lk 12:5).<\/p>","summary_ro":"TOPHETH Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the ...","summary_en":"TOPHETH Location within the valley of Hinnom outside Jerusalem where Israel profaned the Lord by offering human sacrifices to Molech. As part of his religious reform, Josiah defiled Topheth and tore down its altars (2 Kgs 23:10). Josiah’s reforms appear to have had only temporary impact, for the practice recurred under Manasseh (2 Chr 33:6) and was later condemned by Jeremiah (Jer 7:31-32). Jeremiah prophesied that the valley would be renamed the “Valley of Slaughter” because it would be the ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":47947,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:7","title_en":"Study Note: 2 Cronici 33:7","content_ro":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","content_en":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","summary_ro":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","summary_en":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75573,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:7","title_en":"Study Note: 2 Cronici 33:7","content_ro":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","content_en":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","summary_ro":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","summary_en":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103199,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:7","title_en":"Study Note: 2 Cronici 33:7","content_ro":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","content_en":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","summary_ro":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","summary_en":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130825,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:7","title_en":"Study Note: 2 Cronici 33:7","content_ro":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","content_en":"<p><strong>33:7<\/strong> The <em>carved idol<\/em> was an image of Asherah (see 2 Kgs 21:7).<\/p>","summary_ro":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","summary_en":"33:7 The carved idol was an image of Asherah (see 2 Kgs 21:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":41749,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69375,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97001,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124627,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61974,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89600,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144852,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":11042,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Esarhaddon","title_en":"Esarhaddon","content_ro":"<h3>ESARHADDON<\/h3>\n<p>King of Assyria (681–669 <span>BC<\/span>). Though probably not the eldest son of Sennacherib, he was the eldest surviving son following several interfamily murders. Sennacherib was assassinated by his sons Adram-melech and Sharezer, and civil war ensued between their supporters and those who accepted the youthful, newly proclaimed king, Esarhaddon. As the threat from the brothers was eliminated by death or exile, Esarhaddon solidified his position. He ruled from Nineveh and proclaimed his twin sons, Ashurbanipal and Samas-sum-ukin, crown princes of Assyria and Babylonia but his attempt thus to ensure a smooth changeover of rule at his own death was frustrated.<\/p>\n<p>Esarhaddon’s immediate task was to settle the rebellious border areas, which he did by launching military campaigns. He installed governors he could rely on, and he increased substantially the level of tribute required. Some kings were replaced and others subsequently restored. Of the latter, Manasseh (2 Chr 33:11), taken in chains to Babylon, later continued to reign in Jerusalem, although this incident may not have taken place until the reign of Ashurbanipal. Of the strong cities, Sidon was finally subdued, but Esarhaddon was forced to come to terms with Baslu, king of Tyre.<\/p>\n<p>In 675 <span>BC<\/span>, Esarhaddon invaded Egypt and destroyed the royal city of Memphis, together with many other towns and cities. Prince Taharqa, who had fled to Nubia on the initial invasion, continued to rule over Egypt and subsequently led a rebellion against Esarhaddon. During his second Egyptian campaign, Esarhaddon succumbed to a fatal sickness.<\/p>\n<p>Esarhaddon was a strong, cruel, and fearless ruler who was proud of his achievements. He maintained dominion over a vast area, claiming control not only of Babylonia and Syria but also of Egypt and Ethiopia, the lands bordering on Assyria, and some of the islands of the eastern Mediterranean. He built a palace at Kar-esarhaddon near Nineveh and restored the fabled temple of Ashur originally constructed by Shalmaneser I about 1250 <span>BC<\/span>. He commemorated the deeds of his reign on numerous stelae and prisms. Esarhaddon is mentioned in 2 Kings 19:37, Ezra 4:2, and Isaiah 37:38.<\/p>\n<p><em>See also<\/em> Assyria, Assyrians.<\/p>","content_en":"<h3>ESARHADDON<\/h3>\n<p>King of Assyria (681–669 <span>BC<\/span>). Though probably not the eldest son of Sennacherib, he was the eldest surviving son following several interfamily murders. Sennacherib was assassinated by his sons Adram-melech and Sharezer, and civil war ensued between their supporters and those who accepted the youthful, newly proclaimed king, Esarhaddon. As the threat from the brothers was eliminated by death or exile, Esarhaddon solidified his position. He ruled from Nineveh and proclaimed his twin sons, Ashurbanipal and Samas-sum-ukin, crown princes of Assyria and Babylonia but his attempt thus to ensure a smooth changeover of rule at his own death was frustrated.<\/p>\n<p>Esarhaddon’s immediate task was to settle the rebellious border areas, which he did by launching military campaigns. He installed governors he could rely on, and he increased substantially the level of tribute required. Some kings were replaced and others subsequently restored. Of the latter, Manasseh (2 Chr 33:11), taken in chains to Babylon, later continued to reign in Jerusalem, although this incident may not have taken place until the reign of Ashurbanipal. Of the strong cities, Sidon was finally subdued, but Esarhaddon was forced to come to terms with Baslu, king of Tyre.<\/p>\n<p>In 675 <span>BC<\/span>, Esarhaddon invaded Egypt and destroyed the royal city of Memphis, together with many other towns and cities. Prince Taharqa, who had fled to Nubia on the initial invasion, continued to rule over Egypt and subsequently led a rebellion against Esarhaddon. During his second Egyptian campaign, Esarhaddon succumbed to a fatal sickness.<\/p>\n<p>Esarhaddon was a strong, cruel, and fearless ruler who was proud of his achievements. He maintained dominion over a vast area, claiming control not only of Babylonia and Syria but also of Egypt and Ethiopia, the lands bordering on Assyria, and some of the islands of the eastern Mediterranean. He built a palace at Kar-esarhaddon near Nineveh and restored the fabled temple of Ashur originally constructed by Shalmaneser I about 1250 <span>BC<\/span>. He commemorated the deeds of his reign on numerous stelae and prisms. Esarhaddon is mentioned in 2 Kings 19:37, Ezra 4:2, and Isaiah 37:38.<\/p>\n<p><em>See also<\/em> Assyria, Assyrians.<\/p>","summary_ro":"ESARHADDON King of Assyria (681–669 BC). Though probably not the eldest son of Sennacherib, he was the eldest surviving son following several interfamily murders. Sennacherib was assassinated by his sons Adram-melech and Sharezer, and civil war ensued between their supporters and those who accepted the youthful, newly proclaimed king, Esarhaddon. As the threat from the brothers was eliminated by death or exile, Esarhaddon solidified his position. He ruled from Nineveh and proclaimed his twin ...","summary_en":"ESARHADDON King of Assyria (681–669 BC). Though probably not the eldest son of Sennacherib, he was the eldest surviving son following several interfamily murders. Sennacherib was assassinated by his sons Adram-melech and Sharezer, and civil war ensued between their supporters and those who accepted the youthful, newly proclaimed king, Esarhaddon. As the threat from the brothers was eliminated by death or exile, Esarhaddon solidified his position. He ruled from Nineveh and proclaimed his twin ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24221,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Manasseh (Person)","title_en":"Manasseh (Person)","content_ro":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","content_en":"<h3>MANASSEH (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of Israel but Joseph did not, at least in most listings (cf. Rv 7:6). Manasseh also founded the Manassite family (Dt 4:43; 2 Kgs 10:33).<\/li>\n<p><em>See also<\/em> Manasseh, Tribe of.<\/p>\n<li>2. KJV translation for Moses in Judges 18:30. In Hebrew the two names differ by only one letter. Apparently an early scribe was offended that this verse connected Moses’ grandson with idolatry, so he changed the name to Manasseh to preserve Moses’ reputation. <em>See<\/em> Moses.<\/li>\n<li>3. Thirteenth king of Judah (697–642 <span>BC<\/span>) and Jesus’ ancestor (Mt 1:10); notorious for his long and wicked reign, described in 2 Kings 21:1-26 and 2 Chronicles 33:1-20. His father was the godly king Hezekiah, and his mother was Hephzibah (2 Kgs 21:1).<\/li>\n<p>At the age of 12 he became co-ruler with his father. In 686 <span>BC<\/span> his father died and he became sole monarch at only 23. His 55-year reign (2 Kgs 21:1) is dated from the beginning of his co-regency, so he ruled 11 years as co-regent and 44 years as sole king—longer than any other king in Judah or in Israel. Regrettably, he was the most wicked of all the Judean kings, even resorting to a series of murders, presumably to stay in power (21:16; 24:4). In addition to murder, among his sins listed in 2 Kings 21:2-9 are rebuilding the high places for pagan worship; encouraging Baal, sun, moon, and star worship; and burning his son as a child sacrifice (21:6; cf. 23:10; Jer 7:31).<\/p>\n<p>Second Chronicles 33:11-16 indicates that he was taken as a prisoner of war to Babylon, that he genuinely repented there, that God restored him as king, and that he tried to abolish his former pagan practices and to restore proper worship of God alone. Skepticism about this account is not warranted, even though unparalleled in 2 Kings. Surviving Assyrian records twice mention Manasseh, saying that he faithfully provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esar-haddon (681–669 <span>BC<\/span>) and that he paid tribute to King Ashurbanipal (669–627 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Though Pharaoh Neco’s similar captivity and release is mentioned, Manasseh’s is not.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span>, at the age of 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded kings like Jehoiada and Hezekiah (2 Chr 24:16; 32:33). His son Amon reverted to his father’s wicked practices, but reigned only two years (642–640 <span>BC<\/span>) before being assassinated. It was his godly grandson Josiah (640–609 <span>BC<\/span>) who led the people back to the true worship of Yahweh (2 Kgs 23:4-14). But even his reforms could not avert the judgment promised on account of Manasseh’s sins (vv 26-27).<\/p>\n<p><em>See also<\/em> Prayer of Manasseh.<\/p>\n<li>4. Pahath-moab’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>5. Hashum’s son, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:33).<\/li>","summary_ro":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","summary_en":"MANASSEH (Person) 1. Firstborn son of Joseph and his Egyptian wife, Asenath (Gn 41:50-51). Manasseh, along with Ephraim his brother, visited their grandfather Jacob on his deathbed. Jacob announced that Manasseh and Ephraim were to be considered his own, not Joseph’s sons (Gn 48:5-6), and that Manasseh, the firstborn, would have descendants not quite as great as those of Ephraim (vv 13-20). This explains why Ephraim and Manasseh (in that order) provided their names for two of the 12 tribes of...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47948,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:11","title_en":"Study Note: 2 Cronici 33:11","content_ro":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","content_en":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","summary_ro":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","summary_en":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75574,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:11","title_en":"Study Note: 2 Cronici 33:11","content_ro":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","content_en":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","summary_ro":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","summary_en":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103200,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:11","title_en":"Study Note: 2 Cronici 33:11","content_ro":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","content_en":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","summary_ro":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","summary_en":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130826,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:11","title_en":"Study Note: 2 Cronici 33:11","content_ro":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","content_en":"<p><strong>33:11<\/strong> A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.<\/p>","summary_ro":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","summary_en":"33:11 A nose ring caused not only pain but complete humiliation. Assyrian records portray such treatment of their prisoners.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61964,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89590,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117216,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144842,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Plan to Restore","title_en":"God’s Plan to Restore","content_ro":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","content_en":"<h3>God’s Plan to Restore<\/h3>\n<p>One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences the consequences for obedience or failure within his or her own lifetime.<\/p>\n<p>The vocabulary of this verse (humble, pray, turn, seek, heal) appears repeatedly in the Chronicler’s writing as he shows this principle operating in the lives of the kings of Judah. The celebration of Passover during Hezekiah’s reign provides one of the most prominent examples. In the very first month of his reign, Hezekiah began to restore the Temple (29:3). He extended an invitation to all Israel (including the people of the northern kingdom) to attend the Passover festival at Jerusalem (30:1). When Hezekiah’s messengers urged the people to turn to the Lord (30:6), many from the north humbled themselves and came to Jerusalem (30:11). So many people arrived that the Judeans could not accommodate them, and those from the north were not ready (ritually) to observe the Passover. Hezekiah prayed for the people as they resolved to seek the Lord (30:18-19). The Lord indeed healed the people (30:20), and they all were able to participate. The festival was going so well that it was extended another seven days (30:23). Hezekiah followed the very principles that Solomon had enunciated in his prayer. Manasseh provides another encouraging example of God’s redemption at work (33:11-23).<\/p>\n<p>Those familiar with Chronicles would have understood well the preaching of John the Baptist as he called for repentance and healing (Matt 3:5-12). Failure to repent will result in judgment. But there is no situation beyond the reach of redemption for those willing to humble themselves before God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 7:13-15; 12:5-12; 14:1-7; 15:1-19; 25:14-28; 26:5, 16; 29:3–31:21; 32:24-26; 33:10-17; 34:3-33; Matt 3:5-12; Rom 5:8-11, 19-21<\/p>","summary_ro":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","summary_en":"God’s Plan to Restore One of the best known verses in Chronicles lays out God’s plan for Israel: “Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land” (2 Chr 7:14). This verse expresses the Chronicler’s understanding of how God works with his people. The concept has been described as a “theology of immediate retribution”: Each person experiences ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":31159,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Temple","title_en":"Temple","content_ro":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","content_en":"<h3>TEMPLE<\/h3>\n<p>Preview<\/p>\n<p>• Background<\/p>\n<p>• Solomon’s Temple<\/p>\n<p>• Zerubbabel’s Temple<\/p>\n<p>• Herod’s Temple<\/p>\n<p>• Significance of the Temple in the Old Testament<\/p>\n<p>• Significance of the Temple in the New Testament<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptable to both. Jerusalem was then established as the national religious center by the return of the ark, which had been largely neglected since its capture by the Philistines (2 Sm 6:1-17). Henceforth, God’s choices of both David and Jerusalem (“Mount Zion”) were indissolubly linked (Ps 78:67-72).<\/p>\n<p>David’s great impulse was to build an adequate dwelling place for Israel’s God. The idea was initially approved by Nathan the prophet (2 Sm 7:1-3), but God revealed otherwise to him, and he conveyed the divine purpose to David (vv 4-17). In a significant wordplay, David was informed that, while he was not to build a house (temple) for God, God would build a house (dynasty) for him. David was not the one to build a temple because of the numerous wars during his reign; the temple would instead be built by his son (1 Kgs 5:3; 1 Chr 22:7-8; 28:3). Nevertheless, David enthusiastically amassed most of the necessary finances and materials and drew up the blueprints for the temple (1 Chr 22:3-5, 14; 28:2, 11-19). He also purchased the temple site (21:25).<\/p>\n<p class=\"h2\" id=\"SolomonsTemple\">Solomon’s Temple<\/p>\n\n<h5>Date<\/h5>\n<p>Construction commenced in Solomon’s fourth year, about 966 <span>BC<\/span>, and took seven years to complete (1 Kgs 6:1, 38). Everything necessary for the temple, including the workers, had been prepared by David (1 Chr 28:21). The temple evidently had first priority among Solomon’s building schemes, as he built his own palace later (1 Kgs 7:1).<\/p>\n<h5>Superintendents and Workforce<\/h5>\n<p>The principal architect for the bronze furnishings was Huram (Hebrew “Hiram”), whose father was a metal craftsman from Tyre and whose mother was an Israelite (1 Kgs 7:13-14). Cedar for the temple came from Lebanon and was felled and transported by the skilled woodsmen of another Hiram—the king of Tyre, Solomon’s ally (5:5-9). Thirty thousand Israelites, divided into three groups, were drafted to assist at Lebanon. Each group was on duty for one month in three. For the stonework, Solomon conscripted 153,600 foreigners resident in Israel to provide a self-contained group of carriers, stone cutters, and supervisors (vv 15-17; 2 Chr 2:17-18). Possibly the “men of Gebal,” with their specialized skills, formed yet another group (1 Kgs 5:18). Building the temple was obviously a national project of immense size and effort. In order to preserve the sanctity of the site and to eliminate noise, the masonry and carpentry were not done at the temple site (6:7).<\/p>\n<h5>Description<\/h5>\n<p>The details given in the Bible are sufficiently clear for us to make a reasonably accurate description of the temple. The accounts in Kings and Chronicles are supplemented by Ezekiel’s depiction of the temple (see below), which was broadly based on his knowledge of the Jerusalem temple (Ez 40–48).<\/p>\n<p>The side rooms probably rested on a foundation or platform that was separate from the temple itself (1 Kgs 6:5, 10; cf. Ez 41:8-9) and were arranged in three stories, each seven and a half feet (2.3 meters) high, extending around the whole building except for the porch side. Each successive story was one and a half feet (.5 meter) wider than the one below, these dimensions coinciding with the thickness of the side wall of the Holy Place. The ground floor rooms were seven and a half feet (2.3 meters) wide; the first story was nine feet (2.7 meters), and the second was ten and a half feet (3.2 meters). Access to the upper stories was possibly by winding staircases (1 Kgs 6:8). There is some uncertainty concerning the location of the entrances; there may have been one on either side, but only one is mentioned (v 8). As in Ezekiel’s temple (Ez 40:17, 28), there were two adjacent courts, an inner and an outer (1 Kgs 6:36; 7:12), but no dimensions are given for these. The inner court, or “court of the priests,” being next to the temple itself, was also called “the upper court” (2 Chr 4:9; Jer 36:10). The wall of the inner court was made of three layers of hewn stone held together by a layer of cedar beams (1 Kgs 6:36), and the doors of both courts were sheathed in bronze (2 Chr 4:9). The palace buildings were within the outer court area, probably with a private passageway between the palace and the temple that was later closed during the reign of Ahaz (2 Chr 4:9, 12; 2 Kgs 16:18).<\/p>\n<p>The temple itself was 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high (1 Kgs 6:2), with a porch or vestibule 15 feet (4.6 meters) deep stretching across the width. Probably the vestibule was on the east end of the temple, thus corresponding with the orientation of Ezekiel’s temple (Ez 43:1; 44:1). The larger part of the main sanctuary, next to the porch, formed the Holy Place, which was 60 feet (18.3 meters) long (1 Kgs 6:17). Beyond this was the innermost sanctuary, the Holy of Holies (or the “Most Holy Place“), which was a perfect cube of 30 feet (9.1 meters). All the interior walls were paneled with cedar decorated with flower patterns, cherubim, and palm trees, so that no masonry was visible. The walls of both inner and outer sanctuaries were “overlaid” (v 22) with pure gold. Actually the gold decoration may have been inlaid, on the basis that a solid sheath of gold would spoil the natural beauty of the wood carving. The floor was made of cypress planks (v 15). Narrow windows set high in the walls above the level of the three-storied outer chambers provided light in the Holy Place (v 4). The ceiling was paneled with beams and planks of cedar. No detail is given about the exterior roofing, but probably the contemporary technique was employed, using a wooden, latticelike framework into which a waterproof, limestone plaster was packed and rolled.<\/p>\n<p>The outer porch was apparently an open space, since no doors are mentioned. Access into the Holy Place was by double doors, both hinged to fold back on themselves, made of cypress and decorated in exactly the same way as the interior walls (vv 34-35). The doorposts were made of olive wood. Within the Holy Place was the altar of incense made of cedar overlaid with gold; it was placed centrally before the Holy of Holies. Also in the Holy Place were a table for the bread of the Presence of God, ten lampstands arranged in two groups of five on either side, and various utensils required for maintaining the priestly duties (1 Kgs 7:48-50). All these were made or overlaid with gold. The ten tables, arranged five on each side, were presumably for the utensils and accessories (2 Chr 4:8).<\/p>\n<p>Between the Holy Place and the Holy of Holies was a double door made of olive wood, carved with cherubim, palm trees, and flower patterns and overlaid with gold. Inside these doors, veiling still further the Holy of Holies, was a blue, purple, and crimson curtain, made of the finest fabrics and ornamented with cherubim (2 Chr 3:14).<\/p>\n<p>In the Holy of Holies were two cherubim, each 15 feet (4.6 meters) high and made of olive wood covered with gold (1 Kgs 6:23-28). Each wing measured seven and a half feet (2.3 meters). A wing of each touched the side walls; the other wings met at the center of the room. The divine throne had been considerably less impressive in the tabernacle, where a wing of each cherubim fused into the mercy seat above the ark (Ex 25:17-22). In Solomon’s temple, the ark of the covenant was placed below the forward-facing cherubim, the symbolic protectors. The ark, the only major item surviving from the Mosaic tabernacle, still contained the tablets of the law, but the pot of manna and Aaron’s rod were missing (1 Kgs 8:9).<\/p>\n<p>Immediately outside the temple and on either side of the vestibule were two hollow bronze pillars (1 Kgs 7:15-20; 2 Chr 3:15-17). According to the book of Kings, these pillars were 27 feet (8.2 meters) high, with a circumference of 18 feet (5.5 meters). The metal itself was about four inches (10.2 centimeters) thick. The pillars were surmounted by bronze, lily-shaped capitals seven and a half feet (2.3 meters) high and six feet (1.8 meters) wide, intricately adorned with a chain latticework that supported two rows of pomegranates. The total weight must have been enormous, and their size is attested to by Jeremiah, who notes that the Babylonians had to break them in pieces before transporting them to Babylon (Jer 52:17, 21-23).<\/p>\n<p>The bronze altar of sacrifice in front of the vestibule is not listed in the specifications of 1 Kings 7. However, it is mentioned in the temple dedication and subsequently (1 Kgs 8:22, 54, 64; 9:25) and clearly stood in the inner court. Its dimensions were 30 feet (9.1 meters) square and 15 feet (4.6 meters) high (2 Chr 4:1). In view of its weight, it was probably cast in sections at Solomon’s foundry in the Jordan Rift valley (vv 17-18) and then transported to the temple site for assembly.<\/p>\n<p>Probably the most striking article in the inner court was the “molten (bronze) sea,” a huge, round tank made of bronze 3 inches (8 centimeters) thick, 7½ feet (2.3 meters) high, and 15 feet (4.6 meters) in diameter (1 Kgs 7:23-26). Its rim flared out like a lily (2 Chr 4:2-5). The tank was supported on 12 bronze oxen, four on each side, and had two rows of decoration, possibly gourds or pomegranates, under the brim. Its capacity was between 10,000 and 12,000 gallons (37,850–45,420 liters). The bronze sea was used for priestly ablutions (v 6). Presumably this involved a platform of sorts, for the brim of this vast basin would have been about 15 feet (4.6 meters) above ground level.<\/p>\n<p>Hiram also constructed ten large lavers, mounted on moveable stands and placed in two groups of five, on the north and south sides of the inner court (1 Kgs 7:27-39). Basically the stands were bronze boxes, six feet (1.8 meters) square and four and a half feet (1.4 meters) high with a nine-inch (22.9-centimeter) rim around the top edge. Each corner was attached to braced posts to which the axles were fixed. The four-spoked wheels were 27 inches (68.6 centimeters) high. Into each stand there fitted a laver containing approximately 220 gallons (832.7 liters) of water, used for washing sacrificial animals (2 Chr 4:6). Probably each was adjacent to one of the ten tables that would be used to flay and otherwise prepare the sacrifices (v 8). Supplementary items, such as pots, shovels, and basins, all made of bronze, were also manufactured (1 Kgs 7:40, 45).<\/p>\n<h5>The Dedication<\/h5>\n<p>Eleven months elapsed between the completion of the temple and its dedication (1 Kgs 6:38; 8:2), during which time the major items of furniture were set in place. The dedication itself took place in the seventh month, presumably in connection with the Feast of Tabernacles and the Day of Atonement (Lv 23:23-36). The ark of the covenant was brought into its final resting place (1 Kgs 8:3-4), but the inner court proved inadequate for the vast numbers of beasts sacrificed (1 Kgs 8:62-64; 2 Chr 7:7).<\/p>\n<p>The temple employed the most sophisticated building techniques of the age, and no expense had been spared in construction, ornamentation, or equipment. Yet Solomon readily confessed its utter inadequacy to house the eternal God (1 Kgs 8:27). His prayer also underlined Israel’s propensity to forsake the Lord, contrasting the nation with God, who, though a just judge, was also merciful and faithful. The climax of the proceedings came when fire from heaven consumed the sacrifices and the shekinah glory filled the temple (2 Chr 7:1-3).<\/p>\n<h5>Later History<\/h5>\n<p>Like most ancient shrines, the temple became a treasury for national wealth and as such was often the target for attack. Shishak of Egypt plundered it within five years of Solomon’s death (1 Kgs 14:25-38). Shortly afterward, King Asa (910–869 <span>BC<\/span>) depleted its gold and silver treasures to buy Syrian help against his oppressor, Baasha (908–886 <span>BC<\/span>), king of Israel (15:16-19). Joash, the king of Judah (835–796 <span>BC<\/span>) who was concealed in the temple from the vicious Athaliah during his youth (2 Kgs 11), made provision for its repair after protesting the priests’ embezzlement of gifts (12:4-16). But after the death of Jehoiada, the high priest, Joash himself was adversely influenced by his nobles (2 Chr 24:15-19). As punishment for his apostasy, the Lord allowed the Syrians to attack, and Joash used the temple treasures to buy them off (2 Kgs 12:17-18). Hardly had provision for replacements been made, when Jehoash of Israel (798–782 <span>BC<\/span>), having shattered the arrogant pride of Amaziah of Judah (796–767 <span>BC<\/span>), again stripped the temple (14:8-14). Later, King Ahaz (735-715 <span>BC<\/span>) used the remaining resources of the temple to enlist support from the Assyrians (16:7-9), though he eventually became completely subservient to them.<\/p>\n<p> Then Hezekiah (715–686 <span>BC<\/span>), one of the great reforming kings, thoroughly renovated the temple and restored worship after it had fallen into disuse during theclosing years of Ahaz (2 Chr 29:1-19; 31:9-21). Manasseh (696–642 <span>BC<\/span>), however, completely reversed his father’s policy, bringing the practices of Canaanite and Mesopotamian worship into the temple (2 Kgs 21:3-7). His conversion experience, which probably occurred late in his reign and resulted in certain reform measures in the temple (2 Chr 33:12-19), was not far-reaching enough to escape the final judgment that his reign was the dark spot of Judah’s history (2 Kgs 21:10-16).<\/p>\n<p>Manasseh’s grandson Josiah (640–609 <span>BC<\/span>), was the second great reforming king. He organized the repair of the temple in 622 <span>BC<\/span>, during which the lost Book of the Law (almost certainly the book of Deuteronomy) was discovered (2 Kgs 22:3-13). As a result, Josiah’s reformation gained a new dimension and sense of urgency (22:14–23:3). The reformation included a thorough purge of all idolatrous elements from the temple (23:4-12) and the restoration of the traditional festivals. Sadly, however, Josiah’s reformation died with him, and Judah’s downward slide continued under the apostate Jehoiakim (609–598 <span>BC<\/span>). It was probably during this time that Jeremiah preached his famous temple sermon foretelling its destruction (Jer 7:1–8:3; 26:1-19), which alienated him from the religious leaders. In Nebuchadnezzar’s reprisal raid following Jehoiakim’s rebellion in 601 <span>BC<\/span> (2 Kgs 24:1-4), Jerusalem was captured (596 <span>BC<\/span>) and many of the temple treasures were transported to Babylon (2 Chr 36:7). The temple itself appears to have escaped damage, but when Judah again rebelled under Zedekiah (597–586 <span>BC<\/span>), the temple was demolished (2 Kgs 25:8-10). The remaining temple treasures were taken away.<\/p>\n<p class=\"h2\" id=\"ZerubbabelsTemple\">Zerubbabel’s Temple<\/p>\n<h5>Construction<\/h5>\n<p>Although the temple was devastated, the site still remained as a place of pilgrimage during the exile (Jer 41:4-5). In 538 <span>BC<\/span> the Persian king, Cyrus, in pursuance of a liberal policy diametrically opposed to that of the earlier empires, permitted the Jews to return from exile. And he authorized the rebuilding of the temple, financing it from the Persian treasury.<\/p>\n<p>In the book of Ezra, the decree of authorization has been preserved in two forms: the general proclamation (Ezr 1:2-4) and a more prosaic memorandum in the national archives indicating the main temple specifications and the amount of promised Persian help (6:1-5). Probably only a minority of the Jews opted to leave the relative comforts of Mesopotamia for the dangers of a long journey to their desolated homeland. According to the book of Ezra, 42,360 dedicated individuals and their servants (2:64-65) responded under the leadership of Sheshbazzar (1:8-11; 5:14-16) and Zerubbabel (2:2; 3:2, 8; 4:2). With great enthusiasm, the altar was rebuilt on the temple site and the traditional pattern of worship reestablished (3:1-6). Utilizing the grant from Persia as well as their own freewill gifts (2:68-69; 3:7), the Jews began to plan the second temple and lay its foundations (3:7-13). The initial impetus quickly died as a result of local opposition (4:1-4, 24), selfish preoccupation, and crop failures (Hg 1:2-11). In 520 <span>BC<\/span> (Ezr 4:24; Hg 1:1; Zec 1:1), inspired by the prophets Haggai and Zechariah, the Jews under Zerubbabel and Joshua the high priest commenced rebuilding. Work continued in spite of official suspicion, if not direct opposition, and the temple was completed and dedicated in 515 <span>BC<\/span> (Ezr 5:1–6:22).<\/p>\n<p>Little is known of the physical features of Zerubbabel’s temple. The inference that it was vastly inferior to Solomon’s temple (Hg 2:3) probably relates to an early stage in the building operation. In fact, the second temple stood for over 500 years. The dimensions noted in Ezra 6:3 are incomplete; the new temple was no doubt about the same size as its predecessor and was probably built on the same foundation. The construction technique appears to have followed the method of the original, with layers of timber providing a framework for sections of masonry (v 4). Clearly, there was auxiliary accommodation, probably like the side rooms of Solomon’s temple (Ezr 8:29; Neh 12:44; 13:4-5). If Persian aid was forthcoming as promised (Ezr 6:8-12), the second temple was a more splendid, substantial structure than is generally supposed.<\/p>\n<h5>Later History<\/h5>\n<p>Several references in the Apocrypha, pseudepigrapha, rabbinic writings, and the historian Josephus help to illumine the history of the temple and give more detail on its structure and furnishings. Josephus, quoting from Hecateus of Abdera (fourth century <span>BC<\/span>), states that the temple was a large building in an enclosure about 500 feet by 150 feet (152.4 meters by 45.7 meters), surrounded by a stone wall, with an altar of unhewn stones the same size as Solomon’s bronze altar (cf. 2 Chr 4:1). Within the sanctuary was a golden altar of incense and a lampstand, the flame of which burned continually. Josephus also notes that Antiochus III (223–187 <span>BC<\/span>) financially supported the temple when the Seleucids displaced the Ptolemies as masters of Jerusalem.<\/p>\n<p>Ben Sirach, early in the second century <span>BC<\/span>, commended Simon, the son of Onias the high priest, for his work in fortifying and repairing the temple area. First Maccabees provides valuable evidence of the fate of the temple during the oppression under Antiochus IV Epiphanes (175–164 <span>BC<\/span>). The books of the Maccabees recount the defilement of the altar of burnt offering (1 Macc 1:54) and the plundering of the golden lampstand, altar of incense, table of offering, veil, and other treasures (2 Macc 5:15-16; 6:2-4). When the temple was recaptured and restored, the victorious Maccabees replaced the items taken by the Seleucids, except for the altar of sacrifice, which was considered so polluted that it was dismantled and replaced by a new one constructed of unhewn stone (1 Macc 4:36-61; 2 Macc 10:1-9). Clearly the temple area was used as a fortress, both in opposition to the Seleucid garrison that was maintained in Jerusalem in the Maccabean period and in the conflicts of the later Hasmonean period. When Pompey captured Jerusalem about 63 <span>BC<\/span>, he entered the temple to assert his authority but took no plunder, thus showing respect for it.<\/p>\n<p>The history of Zerubbabel’s temple closed when Herod, having carefully preserved it from any major damage when he gained control of Jerusalem with Roman aid in 37 <span>BC<\/span>, began to dismantle it about 21 <span>BC<\/span> in preparation for the construction of his own grand temple.<\/p>\n<p class=\"h2\" id=\"HerodsTemple\">Herod’s Temple<\/p>\n<p>Apart from over 100 references in the NT, our main sources of information about Herod’s temple come from the Jewish historian Josephus and from the Middoth (a section of the Jewish rabbinic writings). There are considerable differences in detail between the two, which rules out any dogmatic interpretation in attempted reconstructions. Since Josephus was contemporary with the temple (he was born about <span>AD<\/span> 37 and died early in the second century), he is probably more reliable than the Middoth, which, dating from about <span>AD<\/span> 150, appears to exaggerate occasionally. Archaeological research has been helpful in determining the positions of the outer walls and gates.<\/p>\n<p>Herod’s motive in building his temple was political rather than religious. As an Idumean, he wished to placate his Jewish subjects by constructing a sanctuary as magnificent as Solomon’s. Possible fears that the site might be profaned, or that the existing temple might be demolished and never rebuilt, were allayed by the training of 1,000 priests as masons and the amassing of materials before the work commenced. Herod’s temple followed the tripartite plan of its predecessors, although its porch was much larger. It was built in the contemporary Greco-Roman architectural style and must therefore be regarded as distinct from Zerubbabel’s temple. Work began in 20 <span>BC<\/span>, and while the main sanctuary was quickly erected (it was in full operation within ten years), the total project was not completed until <span>AD<\/span> 64, only six years before it was destroyed by the Romans.<\/p>\n<p>Herod first prepared the site by clearing and leveling an area approximately 500 yards (457.2 meters) from north to south and about 325 yards (297.2 meters) from east to west. This involved cutting away sections of rock in some areas and building up with rubble in others. Considerable sections of the enclosing wall, constructed on stone blocks averaging about 15 feet (4.6 meters) long by 4 feet (1.2 meters) high, still survive. Some of the stones in the corners of the south wall weigh up to 70 tons (63.5 metric tons).<\/p>\n<p>The sanctuary itself seems to have been based on the same dimensions as Solomon’s temple. It was divided into the Holy Place, which was 60 feet (18.3 meters) long, 30 feet (9.1 meters) wide, and 60 feet high, and the Holy of Holies, which was 30 feet square. There was no furniture within the Holy of Holies, which was separated by a veil from the Holy Place. The Holy Place contained the seven-branch lampstand, the table for the bread of the Presence, and the incense altar. The main divergence from Solomon’s temple was the imposing porch, 150 feet (45.7 meters) in width and height. Outside was a doorway approximately 30 feet (9.1 meters) wide by 40 feet (12.2 meters) high, with an inner doorway about half that size leading into the sanctuary. By allowing empty rooms over the Holy of Holies and the Holy Place, there was a uniform roof height of 150 feet (45.7 meters). Golden spikes on the roof discouraged birds from alighting and defiling the structure. Like its predecessors, the temple was oriented toward the east and was surrounded on the other sides by three stories of rooms rising to a height of 60 feet (18.3 meters). The stone used was the local white stone, cut in huge blocks and highly polished.<\/p>\n<p>Access to the porch was by a flight of 12 steps from the Court of the Priests. Centrally placed before the porch and 33 feet (10.1 meters) away was the altar of sacrifice. Made of unhewn stone, it was a multilevel construction 15 feet (4.6 meters) high and about 48 feet (14.6 meters) square at its base. Male Israelites were allowed into this area once a year, during the Feast of the Tabernacles, to walk around the altar of sacrifice. Otherwise, they were restricted to the Court of Israel. To the east of the Court of Israel, and separated from it by a flight of 15 steps and by the ornate Great Gate, made of Corinthian bronze, was the Court of the Women. Here the offertory chests for temple expenses were located (Mk 12:41-44). The next court was the large, lower, outer Court of the Gentiles, which surrounded the inner courts and was separated from them by a balustrade and a series of warning notices. Two of these have been excavated, written in Latin and Greek and forbidding trespass by Gentiles into the inner areas, on pain of death. This outer court was widely used. Immediately inside its walls was a portico, supported by four rows of columns almost 40 feet (12.2 meters) high on the south side (the Royal Porch), and two rows on the other sides, the eastern portico known as “Solomon’s Porch” or “Solomon’s Colonnade.” Here is the area where the stalls of the money changers and merchants were set up, where the Sanhedrin met, and where Christ and the scribes taught and debated (Mk 11:27; Lk 2:46; 19:47; Jn 10:23). Here, too, the infant church met before it was rejected by a hostile Judaism (Acts 3:11; 5:12). Just to the northwest of the temple enclosure was the Fortress of Antonia, where the Roman governor resided while in Jerusalem, and where a Roman garrison was on hand to deal with disturbances (Acts 21:31-40). Overlooking the temple area, it was separated from it by a wide moat. The high priest’s vestments were stored in the fortress as a symbol of Roman authority. Access to the Court of the Gentiles was by four gates in the west wall; two in the south wall, where the ground fell away steeply into the valley, a site often identified as the pinnacle of the temple (Mt 4:5; Lk 4:9); and one gate in each of the east and north walls.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheOldTestament\">Significance of the Temple in the Old Testament<\/p>\n<p>The temple in Jerusalem functioned as the focal point of the tribal confederation. In spite of the attempt of Jeroboam I, the first king of the northern kingdom, to divert attention from Jerusalem by establishing shrines at Bethel and Dan (1 Kgs 12:26-30), Jerusalem never lost its preeminence. Naturally, both Hezekiah and Josiah sought to extend their reformation into the area of the northern tribes (2 Chr 30:1-12; 34:6-7), and Jerusalem was a pilgrimage center for those areas even after its destruction (Jer 41:5). The prophets foretold its destiny as the focal point of universal worship (Is 2:1-4).<\/p>\n<p>The temple was God’s dwelling place among his people. God’s presence, symbolized in the shekinah glory and the pillar of cloud, was associated with the tent of meeting (Ex 33:9-11), with the tabernacle (40:34-38), and finally with the temple (1 Kgs 8:10-11). The paradox is that while God is completely unrestricted, the temple was considered a place for God to live forever (vv 13, 27). God had chosen Zion, as he had chosen David (Pss 68:15-18; 76:2; 78:67-72), so the temple was regarded as God’s house (27:4; 42:4; 84:1-4).<\/p>\n<h5>Ezekiel’s Temple<\/h5>\n<p>Ezekiel’s detailed description of the ideal temple (Ez 40–48) was not used as the blueprint for Zerubbabel’s temple. In fact, since Ezekiel must have been familiar with Solomon’s temple before his deportation in 597 <span>BC<\/span>, his description is of greater help in determining uncertain details of the first temple. Ezekiel’s concern was to show the nature of pure worship, safeguarded from all contamination. This worship would allow the glory of God, which had departed from corrupted Solomon’s temple (9:3; 10:4, 18-19: 11:22-23), to return so that Jerusalem could again be named “the Lord is there” (43:1-5; 48:35). This thought, linked with Ezekiel’s vital concept of God’s Spirit indwelling his faithful worshipers (36:24-28), anticipated the NT teaching of the believers becoming God’s temple.<\/p>\n<p class=\"h2\" id=\"SignificanceoftheTempleintheNewTestament\">Significance of the Temple in the New Testament<\/p>\n<h5>Christ and the Temple<\/h5>\n<p>Christ showed considerable respect for the temple. When he was 12 years old, he entered into the rabbinic discussions in its porticoes and described it as his Father’s house (Lk 2:41-50). To him “the house of God” was indwelt by God (Mt 12:4; 23:21). Although he twice cleansed it in righteous anger (Mt 21:12-13; Jn 2:13-16), he wept over the impending destruction of the city and temple (Lk 19:41-44). He often taught there, but he was “greater than the temple” (Mt 12:6). When his presentation to Jerusalem as the predicted Messiah was rejected, in spite of attendant miracles, he foretold its inevitable destruction (Mt 21:9-15; 24:1-2). For a brief period after Pentecost, the early church used the temple as its meeting place, until mounting opposition drove believers from Jerusalem (Acts 5:12, 21, 42; 8:1).<\/p>\n<h5>The Church as the Temple<\/h5>\n<p>The NT writers used two different Greek words to describe the temple: <span class=\"greek\" lang=\"el\">naos<\/span> and <span class=\"greek\" lang=\"el\">hieron<\/span><em>.<\/em> <span class=\"greek\" lang=\"el\">Naos<\/span> refers to the actual sanctuary of the temple, the place of God’s dwelling. <span class=\"greek\" lang=\"el\">Hieron<\/span> refers to the temple precincts as well as to the sanctuary. Generally speaking, <span class=\"greek\" lang=\"el\">naos<\/span> was used to designate the inner section of the temple known as the Holy Place and the Holy of Holies, whereas <span class=\"greek\" lang=\"el\">hieron<\/span> included the outer court and the temple proper.<\/p>\n<p>In Paul’s epistles the word <span class=\"greek\" lang=\"el\">naos<\/span> appears six times (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 2 Thes 2:4) and <span class=\"greek\" lang=\"el\">hieron<\/span> once (1 Cor 9:13). In these verses Paul maintains the distinction of definition noted above. When speaking of the actual physical temple, he used the word <span class=\"greek\" lang=\"el\">hieron<\/span> to indicate the place where the priests offered up animal sacrifices on the altar (1 Cor 9:13), which was situated in the outer court (see Ex 27–29, 40). And when Paul referred to the abominable act of the lawless one in usurping God’s place in the temple, he used the word <span class=\"greek\" lang=\"el\">naos<\/span>—the word that designates the place of deity’s presence (2 Thes 2:4).<\/p>\n<p>In all the other Pauline passages, <span class=\"greek\" lang=\"el\">naos<\/span> is used metaphorically—to depict a human habitation for the divine Spirit. In one instance the sanctuary image is used to describe the individual believer’s body (1 Cor 6:19); in every other instance the sanctuary depicts Christ’s body, the church (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:21). Mistakenly, many readers think 1 Corinthians 3:16-17 speaks of the individual, but according to the Greek text, it is unquestionably clear that Paul was speaking about the collective church (specifically, the church in Corinth).<\/p>\n<p>When Paul told the church in Corinth that it was God’s sanctuary, they would have understood the image from their knowledge of pagan temples. But Paul probably had in mind the one temple in Jerusalem. The Gentiles had many gods with many temples in one city; the Jews had one God with only one temple in all of Israel. This helped to preserve unity among the Israelites. The Corinthians needed spiritual unity; they were fragmented due to their individual preferences (see 1 Cor 1:10-13).<\/p>\n<p>In Ephesians, Paul’s masterpiece on the church, he speaks of the local churches as living, organic entities that are all (compositely speaking) growing into a holy sanctuary in the Lord (Eph 2:21). Paul pictured each local church as providing God with a spiritual habitation in that locality (v 22) and as growing together with all the other churches into one holy, universal sanctuary for the Lord’s indwelling.<\/p>\n<h5>The Temple in John’s Revelation<\/h5>\n<p>In John’s revelation there is no material temple, even though he continues to use the imagery of Jerusalem and Mt Zion (Rv 3:12; 14:1; 21:2, 10, 22). Three interrelated ideas dominate. First is the concept of the church made up of martyrs, whose faithful members are God’s temple (3:12; 14:1). This temple grows gradually as the number of martyrs increases (6:11). Another aspect is the temple as the place of judgment (11:19; 14:15; 15:5–16:1). Finally, any temple in the new age is unnecessary, “for its temple is the Lord God Almighty and the Lamb” (21:22). The ultimate state will be God’s dwelling with his people—the eternal, spritual temple.<\/p>\n<p><em>See also<\/em> Altar; Ark of the Covenant; Bread of the Presence; David; Feasts and Festivals of Israel; First Jewish Revolt; Judaism; Mercy Seat; Offerings and Sacrifices; Priests and Levites; Sanctuary; Singers in the Temple; Solomon (Person).<\/p>","summary_ro":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","summary_en":"TEMPLE Preview • Background • Solomon’s Temple • Zerubbabel’s Temple • Herod’s Temple • Significance of the Temple in the Old Testament • Significance of the Temple in the New Testament Background David’s capture of Jerusalem (2 Sm 5:6-9) and his designation of it as the nation’s capital is one of the great masterstrokes of history. Occupied by the Jebusites, it was a pocket of neutral territory between the northern and southern sections of David’s united kingdom and was politically acceptabl...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47949,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","content_en":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","summary_ro":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","summary_en":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47950,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","content_en":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","summary_ro":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","summary_en":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75575,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","content_en":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","summary_ro":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","summary_en":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75576,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","content_en":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","summary_ro":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","summary_en":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103201,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","content_en":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","summary_ro":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","summary_en":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103202,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","content_en":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","summary_ro":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","summary_en":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130827,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","content_en":"<p><strong>33:12-17<\/strong> The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).<\/p>","summary_ro":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","summary_en":"33:12-17 The book of Kings does not mention Manasseh’s repentance, telling only of the promise of judgment resulting from his wicked deeds (see 2 Kgs 21:10-16). Chronicles tells the good things he did after he repented, following his father Hezekiah’s example. However, Manasseh’s actions were unable to turn the hearts of the people back to the Lord or to avert God’s judgment on Judah (2 Chr 33:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130828,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:12","title_en":"Study Note: 2 Cronici 33:12","content_ro":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","content_en":"<p><strong>33:12<\/strong> Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).<\/p>","summary_ro":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","summary_en":"33:12 Manasseh’s response followed the requirements of Solomon’s prayer at the dedication of the Temple (7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61795,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89421,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117047,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144673,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":47951,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:13","title_en":"Study Note: 2 Cronici 33:13","content_ro":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","content_en":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","summary_ro":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","summary_en":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75577,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:13","title_en":"Study Note: 2 Cronici 33:13","content_ro":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","content_en":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","summary_ro":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","summary_en":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103203,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:13","title_en":"Study Note: 2 Cronici 33:13","content_ro":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","content_en":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","summary_ro":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","summary_en":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130829,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:13","title_en":"Study Note: 2 Cronici 33:13","content_ro":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","content_en":"<p><strong>33:13<\/strong> Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.<\/p>","summary_ro":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","summary_en":"33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":41750,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69376,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97002,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124628,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12371,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fish Gate","title_en":"Fish Gate","content_ro":"<h3>FISH GATE<\/h3>\n<p>Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","content_en":"<h3>FISH GATE<\/h3>\n<p>Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market.<\/p>\n<p><em>See also<\/em> Jerusalem.<\/p>","summary_ro":"FISH GATE Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market. See also Jerusalem.","summary_en":"FISH GATE Gate probably located in the north wall of the city of Jerusalem. The Fish Gate was built in David’s time and later formed part of Manasseh’s fortifications (2 Chr 33:14). After the Babylonian exile, it was restored under Nehemiah (Neh 3:3; 12:39); it is mentioned along with the Mishneh or Second Quarter (Zep 1:10). The gate was probably so named either because fish were brought into the city from the north, or because it was located near the city’s fish market. See also Jerusalem.","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28489,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ophel","title_en":"Ophel","content_ro":"<h3>OPHEL<\/h3>\n<li>1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24).<\/li>\n<li>2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Archaeological excavations at the traditional site in Jerusalem reveal fortifications dating from pre-Israelite times to the Maccabean period.<\/li>","content_en":"<h3>OPHEL<\/h3>\n<li>1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24).<\/li>\n<li>2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Archaeological excavations at the traditional site in Jerusalem reveal fortifications dating from pre-Israelite times to the Maccabean period.<\/li>","summary_ro":"OPHEL 1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24). 2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Arc...","summary_en":"OPHEL 1. Hill or mound in Samaria where Elisha’s house stood (2 Kgs 5:24). 2. Fortification in the southeast portion of ancient Jerusalem high above the slopes of the Brook Kidron, strengthened by Jotham (2 Chr 27:3) and Manasseh (33:14). Isaiah described the destruction of such a fortress when prophesying the judgment of God upon Jerusalem (Is 32:14). After the exile, the temple servants lived there and repaired its walls (Neh 3:26-27; 11:21). Josephus states that it was near the temple. Arc...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47952,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:14","title_en":"Study Note: 2 Cronici 33:14","content_ro":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","content_en":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","summary_ro":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","summary_en":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75578,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:14","title_en":"Study Note: 2 Cronici 33:14","content_ro":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","content_en":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","summary_ro":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","summary_en":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103204,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:14","title_en":"Study Note: 2 Cronici 33:14","content_ro":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","content_en":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","summary_ro":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","summary_en":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130830,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:14","title_en":"Study Note: 2 Cronici 33:14","content_ro":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","content_en":"<p><strong>33:14-17<\/strong> Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).<\/p>","summary_ro":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","summary_en":"33:14-17 Manasseh might have been repairing damage done to the walls when he was taken captive. His religious reforms were similar to Hezekiah’s but incomplete; Josiah later removed the Temple altars that Manasseh built (2 Kgs 23:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":41751,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69377,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97003,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124629,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Manasseh","title_en":"Manasseh","content_ro":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","content_en":"<h3>Manasseh<\/h3>\n<p>Manasseh, the thirteenth king of Judah (697–642 <span>BC<\/span>), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21).<\/p>\n<p>In 697 <span>BC<\/span>, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 <span>BC<\/span>, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the kings of Judah. He rebuilt the high places for pagan worship; he encouraged the worship of Baal, the sun, the moon, and the stars; and he even burnt his son as a child sacrifice (2 Kgs 21:2-9; see 2 Kgs 23:10; Jer 7:31). He allowed divination and sorcery in Judah and “murdered many innocent people until Jerusalem was filled . . . with innocent blood” (2 Kgs 21:16; 24:3-4).<\/p>\n<p>Surviving Assyrian records note that Manasseh provided men to transport timber from Lebanon to Nineveh for the Assyrian king Esarhaddon (680–669 <span>BC<\/span>), and he paid tribute to King Ashurbanipal (668–626 <span>BC<\/span>) after an Assyrian military campaign in Egypt in 667 <span>BC<\/span>. Manasseh served Assyria more faithfully than he served the Lord.<\/p>\n<p>Because of Manasseh’s tremendous sin, God determined to “wipe away the people of Jerusalem as one wipes a dish and turns it upside down” (2 Kgs 21:13). However, Manasseh repented late in life. The Assyrian army captured him, put a hook through his nose, and exiled him to Babylon (2 Chr 33:10-13). There Manasseh turned to the Lord. God heard his prayers, restored him as king, and blessed the rest of his reign as Manasseh sought to restore proper worship of God alone (33:14-17).<\/p>\n<p>Sadly, Manasseh’s sins had infected the people of Judah (33:17), and God did not reverse his determination to judge the kingdom (2 Kgs 23:26; 24:3-4). This indicates just how seriously Manasseh had sinned. Even Jeremiah, one hundred years later, announced: “Because of the wicked things Manasseh son of Hezekiah, king of Judah, did in Jerusalem, I will make my people an object of horror to all the kingdoms of the earth” (Jer 15:4). The destruction of Jerusalem and its Temple and the exile of Judah’s people followed.<\/p>\n<p>When Manasseh died in 642 <span>BC<\/span> at age 67, he was buried in his own garden (2 Kgs 21:18), rather than with highly regarded leaders such as Jehoiada and Hezekiah (2 Chr 24:15-16; 32:33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 20:21–21:18; 23:26; 24:3; 2 Chr 32:33–33:20; Jer 15:4<\/p>","summary_ro":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","summary_en":"Manasseh Manasseh, the thirteenth king of Judah (697–642 BC), had a long but notoriously wicked reign (2 Kgs 21:1-18; 2 Chr 33:1-9)—even though his father was the godly king Hezekiah (2 Kgs 20:21). In 697 BC, Manasseh became co-ruler with his father Hezekiah at age twelve (2 Chr 33:1). In 686 BC, Hezekiah died and Manasseh became sole monarch. He reigned a total of fifty-five years (2 Kgs 21:1), longer than any other king in Judah or Israel. Regrettably, he was the most wicked of all the king...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":6354,"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":16924,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hozai*","title_en":"Hozai*","content_ro":"<h3>HOZAI*<\/h3>\n<p>Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the <span>nlt<\/span> (see 2 Chr 33:19 mg).<\/p>","content_en":"<h3>HOZAI*<\/h3>\n<p>Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the <span>nlt<\/span> (see 2 Chr 33:19 mg).<\/p>","summary_ro":"HOZAI* Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the nlt (see 2 Chr 33:19 mg).","summary_en":"HOZAI* Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the nlt (see 2 Chr 33:19 mg).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25698,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Midrash*","title_en":"Midrash*","content_ro":"<h3>MIDRASH*<\/h3>\n<p>Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 <span>BC<\/span>) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 <span>BC<\/span>), the “midrash” of the book of the kings.<\/p>\n<p>Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of appeals to literary sources. For instance, Chronicles often cites <em>The Book of the Kings of Israel and Judah<\/em> or the like (e.g., 2 Chr 16:11; 20:34; 27:7; 33:18). It is probable that the title in 2 Chronicles 24:27 incorporating the term “midrash” is just a variant title of a main source. Again, Chronicles often alludes to various prophetic sources; the otherwise unknown prophet Iddo features also in a work called <em>The Visions of Iddo the Seer<\/em> in connection with the reign of Jeroboam I of Israel (930–909 <span>BC<\/span>; 2 Chr 9:29), and also <em>The Record of Shemaiah the Prophet,<\/em> with reference to King Rehoboam of Judah (930–913 <span>BC<\/span>; 2 Chr 12:15). Here, too, it is probable that a single prophetic work is labeled with different names.<\/p>\n<p>But what did the term “midrash” mean, precisely, to the author of Chronicles? The ancient Greek version translated it simply as “book, writing,” and it is likely that it meant nothing more than that. The underlying Hebrew verb means to inquire or study, and accordingly the noun could signify “a result of research, a study.” Alternatively, it may mean “commentary” in the sense of a presentation of history from a certain perspective.<\/p>\n<p>Apart from these instances in Chronicles, the other usage of importance for the OT is its meaning as a procedure or product of interpretation of the biblical text, which was eventually incorporated into the Jewish commentaries called Midrashim. In the literature of Qumran, midrash appears in the general sense of “interpretation of the law.” But in later rabbinic literature it became a technical term for a collection of traditional teachings of the rabbis arranged in order of chapter and verse of biblical books. The overall aim of these studies was to apply the ancient text to contemporary circumstances in a variety of ways.<\/p>\n<p><em>See also<\/em> Talmud.<\/p>","content_en":"<h3>MIDRASH*<\/h3>\n<p>Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 <span>BC<\/span>) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 <span>BC<\/span>), the “midrash” of the book of the kings.<\/p>\n<p>Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of appeals to literary sources. For instance, Chronicles often cites <em>The Book of the Kings of Israel and Judah<\/em> or the like (e.g., 2 Chr 16:11; 20:34; 27:7; 33:18). It is probable that the title in 2 Chronicles 24:27 incorporating the term “midrash” is just a variant title of a main source. Again, Chronicles often alludes to various prophetic sources; the otherwise unknown prophet Iddo features also in a work called <em>The Visions of Iddo the Seer<\/em> in connection with the reign of Jeroboam I of Israel (930–909 <span>BC<\/span>; 2 Chr 9:29), and also <em>The Record of Shemaiah the Prophet,<\/em> with reference to King Rehoboam of Judah (930–913 <span>BC<\/span>; 2 Chr 12:15). Here, too, it is probable that a single prophetic work is labeled with different names.<\/p>\n<p>But what did the term “midrash” mean, precisely, to the author of Chronicles? The ancient Greek version translated it simply as “book, writing,” and it is likely that it meant nothing more than that. The underlying Hebrew verb means to inquire or study, and accordingly the noun could signify “a result of research, a study.” Alternatively, it may mean “commentary” in the sense of a presentation of history from a certain perspective.<\/p>\n<p>Apart from these instances in Chronicles, the other usage of importance for the OT is its meaning as a procedure or product of interpretation of the biblical text, which was eventually incorporated into the Jewish commentaries called Midrashim. In the literature of Qumran, midrash appears in the general sense of “interpretation of the law.” But in later rabbinic literature it became a technical term for a collection of traditional teachings of the rabbis arranged in order of chapter and verse of biblical books. The overall aim of these studies was to apply the ancient text to contemporary circumstances in a variety of ways.<\/p>\n<p><em>See also<\/em> Talmud.<\/p>","summary_ro":"MIDRASH* Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 BC) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 BC), the “midrash” of the book of the kings. Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of app...","summary_en":"MIDRASH* Transliteration into English of a Hebrew word that occurs twice in 2 Chronicles. Second Chronicles 13:22 refers to the literary source used for recording the reign of King Abijah of Judah (913–910 BC) as the “midrash” of the prophet Iddo. Second Chronicles 24:27 mentions, in connection with the reign of King Joash of Judah (835–796 BC), the “midrash” of the book of the kings. Although these are the only times that midrash is mentioned in Chronicles, they do fall into a pattern of app...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31160,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47953,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:18","title_en":"Study Note: 2 Cronici 33:18","content_ro":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","content_en":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","summary_ro":"33:18 The Book of the Kings of Israel is a record that no longer exists.","summary_en":"33:18 The Book of the Kings of Israel is a record that no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75579,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:18","title_en":"Study Note: 2 Cronici 33:18","content_ro":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","content_en":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","summary_ro":"33:18 The Book of the Kings of Israel is a record that no longer exists.","summary_en":"33:18 The Book of the Kings of Israel is a record that no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103205,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:18","title_en":"Study Note: 2 Cronici 33:18","content_ro":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","content_en":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","summary_ro":"33:18 The Book of the Kings of Israel is a record that no longer exists.","summary_en":"33:18 The Book of the Kings of Israel is a record that no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130831,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:18","title_en":"Study Note: 2 Cronici 33:18","content_ro":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","content_en":"<p><strong>33:18<\/strong> <em>The Book of the Kings of Israel<\/em> is a record that no longer exists.<\/p>","summary_ro":"33:18 The Book of the Kings of Israel is a record that no longer exists.","summary_en":"33:18 The Book of the Kings of Israel is a record that no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":6362,"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":16925,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hozai*","title_en":"Hozai*","content_ro":"<h3>HOZAI*<\/h3>\n<p>Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the <span>nlt<\/span> (see 2 Chr 33:19 mg).<\/p>","content_en":"<h3>HOZAI*<\/h3>\n<p>Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the <span>nlt<\/span> (see 2 Chr 33:19 mg).<\/p>","summary_ro":"HOZAI* Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the nlt (see 2 Chr 33:19 mg).","summary_en":"HOZAI* Author of annals describing the life of Manasseh, king of Judah, and included in the “Chronicles of the Seers” (2 Chr 33:18-19). The Septuagint renders Hozai as “seers,” which is preferred by many commentators and the nlt (see 2 Chr 33:19 mg).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47954,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:19","title_en":"Study Note: 2 Cronici 33:19","content_ro":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","content_en":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","summary_ro":"33:19 The Record of the Seers: This record no longer exists.","summary_en":"33:19 The Record of the Seers: This record no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75580,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:19","title_en":"Study Note: 2 Cronici 33:19","content_ro":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","content_en":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","summary_ro":"33:19 The Record of the Seers: This record no longer exists.","summary_en":"33:19 The Record of the Seers: This record no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103206,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:19","title_en":"Study Note: 2 Cronici 33:19","content_ro":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","content_en":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","summary_ro":"33:19 The Record of the Seers: This record no longer exists.","summary_en":"33:19 The Record of the Seers: This record no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130832,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:19","title_en":"Study Note: 2 Cronici 33:19","content_ro":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","content_en":"<p><strong>33:19<\/strong> <em>The Record of the Seers:<\/em> This record no longer exists.<\/p>","summary_ro":"33:19 The Record of the Seers: This record no longer exists.","summary_en":"33:19 The Record of the Seers: This record no longer exists.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":1387,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amon (Person)","title_en":"Amon (Person)","content_ro":"<h3>AMON (P<span>erson<\/span>)<\/h3>\n<li>1. Governor of the city of Samaria during the reign of Ahab in Israel (1 Kgs 22:26; 2 Chr 18:25). Amon imprisoned the prophet Micaiah while Ahab defied Micaiah’s warning against attacking Ramoth-gilead.<\/li>\n<li>2. King Manasseh’s son, the 15th king of Judah (642–640 <span>BC<\/span>). Amon was 22 years old when he became king. He indulged in idolatry like his father and after a two-year reign was assassinated in a palace coup (2 Kgs 21:19-26; 2 Chr 33:20-25). <em>See<\/em> Israel, History of; Chronology of the Bible (Old Testament).<\/li>\n<li>3. Official of Solomon; his descendants returned to Jerusalem after the exile (Neh 7:59). The spelling Ami (Ezr 2:57) is a variant of this name.<\/li>\n<li>4. Egyptian god, probably a fertility deity (Jer 46:25).<\/li>","content_en":"<h3>AMON (P<span>erson<\/span>)<\/h3>\n<li>1. Governor of the city of Samaria during the reign of Ahab in Israel (1 Kgs 22:26; 2 Chr 18:25). Amon imprisoned the prophet Micaiah while Ahab defied Micaiah’s warning against attacking Ramoth-gilead.<\/li>\n<li>2. King Manasseh’s son, the 15th king of Judah (642–640 <span>BC<\/span>). Amon was 22 years old when he became king. He indulged in idolatry like his father and after a two-year reign was assassinated in a palace coup (2 Kgs 21:19-26; 2 Chr 33:20-25). <em>See<\/em> Israel, History of; Chronology of the Bible (Old Testament).<\/li>\n<li>3. Official of Solomon; his descendants returned to Jerusalem after the exile (Neh 7:59). The spelling Ami (Ezr 2:57) is a variant of this name.<\/li>\n<li>4. Egyptian god, probably a fertility deity (Jer 46:25).<\/li>","summary_ro":"AMON (Person) 1. Governor of the city of Samaria during the reign of Ahab in Israel (1 Kgs 22:26; 2 Chr 18:25). Amon imprisoned the prophet Micaiah while Ahab defied Micaiah’s warning against attacking Ramoth-gilead. 2. King Manasseh’s son, the 15th king of Judah (642–640 BC). Amon was 22 years old when he became king. He indulged in idolatry like his father and after a two-year reign was assassinated in a palace coup (2 Kgs 21:19-26; 2 Chr 33:20-25). See Israel, History of; Chronology of the...","summary_en":"AMON (Person) 1. Governor of the city of Samaria during the reign of Ahab in Israel (1 Kgs 22:26; 2 Chr 18:25). Amon imprisoned the prophet Micaiah while Ahab defied Micaiah’s warning against attacking Ramoth-gilead. 2. King Manasseh’s son, the 15th king of Judah (642–640 BC). Amon was 22 years old when he became king. He indulged in idolatry like his father and after a two-year reign was assassinated in a palace coup (2 Kgs 21:19-26; 2 Chr 33:20-25). See Israel, History of; Chronology of the...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":2369,"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":47955,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:21","title_en":"Study Note: 2 Cronici 33:21","content_ro":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","content_en":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","summary_ro":"33:21 Amon’s short reign was from 642 to 640 BC.","summary_en":"33:21 Amon’s short reign was from 642 to 640 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75581,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:21","title_en":"Study Note: 2 Cronici 33:21","content_ro":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","content_en":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","summary_ro":"33:21 Amon’s short reign was from 642 to 640 BC.","summary_en":"33:21 Amon’s short reign was from 642 to 640 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103207,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:21","title_en":"Study Note: 2 Cronici 33:21","content_ro":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","content_en":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","summary_ro":"33:21 Amon’s short reign was from 642 to 640 BC.","summary_en":"33:21 Amon’s short reign was from 642 to 640 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130833,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:21","title_en":"Study Note: 2 Cronici 33:21","content_ro":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","content_en":"<p><strong>33:21<\/strong> <em>Amon<\/em>’s short reign was from 642 to 640 <span>BC<\/span>.<\/p>","summary_ro":"33:21 Amon’s short reign was from 642 to 640 BC.","summary_en":"33:21 Amon’s short reign was from 642 to 640 BC.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":41666,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69292,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96918,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124544,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47956,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:24","title_en":"Study Note: 2 Cronici 33:24","content_ro":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","content_en":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","summary_ro":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","summary_en":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75582,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:24","title_en":"Study Note: 2 Cronici 33:24","content_ro":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","content_en":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","summary_ro":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","summary_en":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103208,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:24","title_en":"Study Note: 2 Cronici 33:24","content_ro":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","content_en":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","summary_ro":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","summary_en":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130834,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 33:24","title_en":"Study Note: 2 Cronici 33:24","content_ro":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","content_en":"<p><strong>33:24<\/strong> The political forces that brought about <em>Amon’s<\/em> assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.<\/p>","summary_ro":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","summary_en":"33:24 The political forces that brought about Amon’s assassination are not indicated, but they might have been instigated by Egypt when Assyria’s declining power provided opportunity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":41678,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69304,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96930,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124556,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","content_en":"<h3>Josiah<\/h3>\n<p>Josiah, who reigned in Judah from 640 to 609 <span>BC<\/span>, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the <span>Lord<\/span> with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25).<\/p>\n<p>The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 <span>BC<\/span>). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 <span>BC<\/span>), who was so bad that his own officials assassinated him, and the eight-year-old Josiah was placed on the throne (21:23-24; 22:1; 2 Chr 33:24–34:1).<\/p>\n<p>When Josiah was sixteen, he began “to seek the God of his ancestor David” (2 Chr 34:3). From that point on, he was dedicated to purifying the worship of the people of God. At twenty, Josiah began eradicating pagan places of worship, especially the despised pagan worship center at Bethel. Josiah fulfilled prophecy (1 Kgs 13:1-3) by destroying its altar and burning the bones of pagan priests to desecrate the site (2 Kgs 23:15-18).<\/p>\n<p>When Josiah was twenty-six, he organized repairs to the Temple (22:3-7). In the process, the priest Hilkiah found the Book of the Law and read it to Josiah, who was devastated by its pronouncements against apostasy (22:8-20). He then sought more fully to obey God’s instructions and to lead the people in worshiping the Lord. He celebrated Passover as the law demanded, destroyed many artifacts used in Baal and sun worship, and eliminated pagan shrines in Judah (23:4-14). In all this, Josiah was apparently supported by the prophets Zephaniah and Jeremiah, who spoke for God during his time.<\/p>\n<p>Josiah was not sensitive to God’s voice on one significant occasion, however, and it cost him his life (23:29-30; 2 Chr 35:20-25). In 609 <span>BC<\/span>, Pharaoh Neco marched toward Carchemish to reinforce the Assyrian army against Babylon. Josiah delayed Neco at Megiddo, perhaps wanting to support the Babylonians. Neco insisted that the Lord wanted him to fight Babylon, but Josiah attacked him and was killed in battle. Josiah was greatly mourned by Jeremiah and the people of Judah (2 Chr 35:25).<\/p>\n<p>Though Josiah was faithful, the people were not; once he died, his sons and successors began to turn away from the Lord. In spite of Jeremiah’s increased efforts, the people did not repent. The turbulent years that followed Josiah’s death soon ended with the destruction of Jerusalem and the exile of its citizens to Babylon (605–586 <span>BC<\/span>).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 13:2; 2 Kgs 21:24–23:30; 2 Chr 33:25–35:27; Jer 1:1-4; 22:13-23; 25:3; 36:2; Zeph 1:1<\/p>","summary_ro":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","summary_en":"Josiah Josiah, who reigned in Judah from 640 to 609 BC, was a godly man, unlike his grandfather Manasseh and his father, Amon. Josiah “turned to the Lord with all his heart and soul and strength, obeying all the laws of Moses” (2 Kgs 23:25). The kingdom of Judah was grossly idolatrous and wicked during Manasseh’s reign (697–642 BC). Despite Manasseh’s own repentance toward the end of his reign, conditions continued to worsen under his son Amon (642–640 BC), who was so bad that his own officia...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20890,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Josiah","title_en":"Josiah","content_ro":"<h3>JOSIAH<\/h3>\n<li>1. Sixteenth king of the southern kingdom of Judah (640–609 <span>BC<\/span>). A godly man, he stood in marked contrast to his grandfather Manasseh and his father, Amon. In fact, Scripture declares there was no king either before or after him who was as obedient to the law of Moses (2 Kgs 23:25). The Greek form of his name, Josias, appears in Matthew 1:10-11 (<span>kjv<\/span>).<\/li>\n<p>The Times of Josiah<\/p>\n<p>When Josiah became king in 640 <span>BC<\/span>, the international scene was about to change drastically. After the great Assyrian king Ashurbanipal died in 633 <span>BC<\/span>, mediocre rulers followed him on the throne, and there was considerable unrest in the empire. Nabopolassar, father of Nebuchadnezzar, seized the kingship in Babylon and established the Neo-Babylonian Empire late in 626 <span>BC<\/span>. Soon Babylonians and Medes combined forces to topple the Assyrian Empire, and in 612 <span>BC<\/span> completely destroyed the city of Nineveh. As Babylonian power rose in the east, Assyrian control over the province that had once been the kingdom of Israel relaxed and Assyrian pressure on Judah virtually ceased. After the fall of Nineveh, the Assyrians established their capital at Haran. There they were defeated by Babylonians and Scythians in 610 <span>BC<\/span>. At that point Pharaoh Neco II of Egypt decided to support Assyria. In the late spring of 609 <span>BC<\/span> he advanced through Judah, defeated and killed Josiah, and spent the summer campaigning in Syria.<\/p>\n<p>Before Josiah’s reign, Judah had capitulated to gross idolatry during the reign of Manasseh (697–642 <span>BC<\/span>). Baalism, Molech worship, and other pagan religions had invaded the land, as had occultism and astrology. A false altar even stood in the temple in Jerusalem, and human sacrifice to pagan deities was practiced near Jerusalem. The nation was thoroughly corrupt. Although some reform occurred in Manasseh’s latter days, conditions reverted to their former baseness during the reign of his son Amon (642–640 <span>BC<\/span>). In 640 <span>BC<\/span> officials of Amon’s household assassinated him, and the “people of the land” put Josiah on the throne (2 Kgs 21:26; 22:1; 2 Chr 33:25–34:1).<\/p>\n<p>Josiah’s Reform Activities<\/p>\n<p>Josiah was only eight years old when he became king. Evidently he had spiritually motivated advisers or regents; by the time he was 16, he began of his own accord “to seek the God of his ancestor David” (2 Chr 34:3). When he was 20, he became greatly exercised over the idolatry of the land and launched a major effort to eradicate the pagan high places, groves, and images from Judah and Jerusalem. So intense was Josiah’s hatred of idolatry that he even opened the tombs of pagan priests and burned their bones on pagan altars before the altars were destroyed.<\/p>\n<p>Josiah carried his reform movement beyond the borders of Judah, venting his fury especially on the cult center at Bethel, where Jeroboam had set up his false worship. In fulfillment of prophecy (1 Kgs 13:1-3), he destroyed the altar and high place and burned the bones of officiating priests to desecrate the site (2 Kgs 23:15-18). What he did at Bethel he did everywhere else in the kingdom of Samaria (vv 19-20).<\/p>\n<p>When Josiah was 26, he launched a project to cleanse and repair the temple in Jerusalem (2 Kgs 22:3). Shaphan, the king’s administrative assistant, commissioned the work; Hilkiah the priest supervised the renovation and construction. In the process of restoring the temple, Hilkiah found the Book of the Law, the nature and contents of which are otherwise unknown. Possibly in the dark days of Manasseh a deliberate attempt had been made to destroy the Word of God. At any rate, there was little knowledge of Scripture in Judah.<\/p>\n<p>When Shaphan read the Book of the Law to Josiah, the king was devastated by the pronouncements of judgment against apostasy contained in it. He sent a delegation to Huldah the prophetess to find out what judgments awaited the land. The prophetess replied that the condemnation of God would indeed fall on Judah for its sin, but she sent word to Josiah that because his heart was right toward God, the punishment would not come during his lifetime.<\/p>\n<p>The king called together a large representative group for a public reading of the law—evidently sections especially concerned with obligations to God. The king and the people made a covenant before God to keep his commandments.<\/p>\n<p>Faced with the importance of maintaining a pure monotheistic faith, the king was spurred on to even more rigorous efforts to cleanse the temple and Jerusalem. He destroyed the vessels used in Baal worship, the monument of horses given by the kings of Judah for sun worship, the chariots dedicated to the sun, the homosexual community near the temple, and shrines built by Solomon and in use since his day. Moreover, he made stringent efforts to eliminate the pagan shrines and high places in all the towns of Judah (2 Kgs 23:4-14).<\/p>\n<p>The Death of Josiah<\/p>\n<p>Precisely why Josiah opposed Pharaoh Neco’s advance through Judean territory is unknown. He may have wanted to prevent aid from reaching the hated Assyrians or to maintain his own independence. Josiah was mortally wounded in the conflict and was greatly lamented by Jeremiah and all the people (2 Chr 35:25). Well they might weep, for their godly king was gone, and within a few years the judgment withheld during his lifetime would descend on the nation.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Son of Zephaniah, who returned to Jerusalem with other Jews after the captivity (Zec 6:10, 14; Hebrew “Hen”).<\/li>","content_en":"<h3>JOSIAH<\/h3>\n<li>1. Sixteenth king of the southern kingdom of Judah (640–609 <span>BC<\/span>). A godly man, he stood in marked contrast to his grandfather Manasseh and his father, Amon. In fact, Scripture declares there was no king either before or after him who was as obedient to the law of Moses (2 Kgs 23:25). The Greek form of his name, Josias, appears in Matthew 1:10-11 (<span>kjv<\/span>).<\/li>\n<p>The Times of Josiah<\/p>\n<p>When Josiah became king in 640 <span>BC<\/span>, the international scene was about to change drastically. After the great Assyrian king Ashurbanipal died in 633 <span>BC<\/span>, mediocre rulers followed him on the throne, and there was considerable unrest in the empire. Nabopolassar, father of Nebuchadnezzar, seized the kingship in Babylon and established the Neo-Babylonian Empire late in 626 <span>BC<\/span>. Soon Babylonians and Medes combined forces to topple the Assyrian Empire, and in 612 <span>BC<\/span> completely destroyed the city of Nineveh. As Babylonian power rose in the east, Assyrian control over the province that had once been the kingdom of Israel relaxed and Assyrian pressure on Judah virtually ceased. After the fall of Nineveh, the Assyrians established their capital at Haran. There they were defeated by Babylonians and Scythians in 610 <span>BC<\/span>. At that point Pharaoh Neco II of Egypt decided to support Assyria. In the late spring of 609 <span>BC<\/span> he advanced through Judah, defeated and killed Josiah, and spent the summer campaigning in Syria.<\/p>\n<p>Before Josiah’s reign, Judah had capitulated to gross idolatry during the reign of Manasseh (697–642 <span>BC<\/span>). Baalism, Molech worship, and other pagan religions had invaded the land, as had occultism and astrology. A false altar even stood in the temple in Jerusalem, and human sacrifice to pagan deities was practiced near Jerusalem. The nation was thoroughly corrupt. Although some reform occurred in Manasseh’s latter days, conditions reverted to their former baseness during the reign of his son Amon (642–640 <span>BC<\/span>). In 640 <span>BC<\/span> officials of Amon’s household assassinated him, and the “people of the land” put Josiah on the throne (2 Kgs 21:26; 22:1; 2 Chr 33:25–34:1).<\/p>\n<p>Josiah’s Reform Activities<\/p>\n<p>Josiah was only eight years old when he became king. Evidently he had spiritually motivated advisers or regents; by the time he was 16, he began of his own accord “to seek the God of his ancestor David” (2 Chr 34:3). When he was 20, he became greatly exercised over the idolatry of the land and launched a major effort to eradicate the pagan high places, groves, and images from Judah and Jerusalem. So intense was Josiah’s hatred of idolatry that he even opened the tombs of pagan priests and burned their bones on pagan altars before the altars were destroyed.<\/p>\n<p>Josiah carried his reform movement beyond the borders of Judah, venting his fury especially on the cult center at Bethel, where Jeroboam had set up his false worship. In fulfillment of prophecy (1 Kgs 13:1-3), he destroyed the altar and high place and burned the bones of officiating priests to desecrate the site (2 Kgs 23:15-18). What he did at Bethel he did everywhere else in the kingdom of Samaria (vv 19-20).<\/p>\n<p>When Josiah was 26, he launched a project to cleanse and repair the temple in Jerusalem (2 Kgs 22:3). Shaphan, the king’s administrative assistant, commissioned the work; Hilkiah the priest supervised the renovation and construction. In the process of restoring the temple, Hilkiah found the Book of the Law, the nature and contents of which are otherwise unknown. Possibly in the dark days of Manasseh a deliberate attempt had been made to destroy the Word of God. At any rate, there was little knowledge of Scripture in Judah.<\/p>\n<p>When Shaphan read the Book of the Law to Josiah, the king was devastated by the pronouncements of judgment against apostasy contained in it. He sent a delegation to Huldah the prophetess to find out what judgments awaited the land. The prophetess replied that the condemnation of God would indeed fall on Judah for its sin, but she sent word to Josiah that because his heart was right toward God, the punishment would not come during his lifetime.<\/p>\n<p>The king called together a large representative group for a public reading of the law—evidently sections especially concerned with obligations to God. The king and the people made a covenant before God to keep his commandments.<\/p>\n<p>Faced with the importance of maintaining a pure monotheistic faith, the king was spurred on to even more rigorous efforts to cleanse the temple and Jerusalem. He destroyed the vessels used in Baal worship, the monument of horses given by the kings of Judah for sun worship, the chariots dedicated to the sun, the homosexual community near the temple, and shrines built by Solomon and in use since his day. Moreover, he made stringent efforts to eliminate the pagan shrines and high places in all the towns of Judah (2 Kgs 23:4-14).<\/p>\n<p>The Death of Josiah<\/p>\n<p>Precisely why Josiah opposed Pharaoh Neco’s advance through Judean territory is unknown. He may have wanted to prevent aid from reaching the hated Assyrians or to maintain his own independence. Josiah was mortally wounded in the conflict and was greatly lamented by Jeremiah and all the people (2 Chr 35:25). Well they might weep, for their godly king was gone, and within a few years the judgment withheld during his lifetime would descend on the nation.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of.<\/p>\n<li>2. Son of Zephaniah, who returned to Jerusalem with other Jews after the captivity (Zec 6:10, 14; Hebrew “Hen”).<\/li>","summary_ro":"JOSIAH 1. Sixteenth king of the southern kingdom of Judah (640–609 BC). A godly man, he stood in marked contrast to his grandfather Manasseh and his father, Amon. In fact, Scripture declares there was no king either before or after him who was as obedient to the law of Moses (2 Kgs 23:25). The Greek form of his name, Josias, appears in Matthew 1:10-11 (kjv). The Times of Josiah When Josiah became king in 640 BC, the international scene was about to change drastically. After the great Assyrian...","summary_en":"JOSIAH 1. Sixteenth king of the southern kingdom of Judah (640–609 BC). A godly man, he stood in marked contrast to his grandfather Manasseh and his father, Amon. In fact, Scripture declares there was no king either before or after him who was as obedient to the law of Moses (2 Kgs 23:25). The Greek form of his name, Josias, appears in Matthew 1:10-11 (kjv). The Times of Josiah When Josiah became king in 640 BC, the international scene was about to change drastically. After the great Assyrian...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29546,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Land*, People","title_en":"of the Land*, People","content_ro":"<h3>PEOPLE OF THE LAND*<\/h3>\n<p>OT phrase also known by its Hebrew transliteration, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em> In a generic sense, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span> referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political levels of society (2 Kgs 11:14-20; 25:3; 2 Chr 33:25; Jer 52:25). During the postexilic period, the mixed race of Jews who had intermarried with heathen peoples were called the people of the land and mostly shunned by Ezra and his followers (Ezr 4:4; 10:2, 11; Neh 10:28-31). Later, rabbinic Judaism labeled the Jewish people who were unwilling or unable to observe the whole law as <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em><\/p>","content_en":"<h3>PEOPLE OF THE LAND*<\/h3>\n<p>OT phrase also known by its Hebrew transliteration, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em> In a generic sense, <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span> referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political levels of society (2 Kgs 11:14-20; 25:3; 2 Chr 33:25; Jer 52:25). During the postexilic period, the mixed race of Jews who had intermarried with heathen peoples were called the people of the land and mostly shunned by Ezra and his followers (Ezr 4:4; 10:2, 11; Neh 10:28-31). Later, rabbinic Judaism labeled the Jewish people who were unwilling or unable to observe the whole law as <span class=\"hebrew\" lang=\"he\">‘Am-Ha’arets<\/span><em>.<\/em><\/p>","summary_ro":"PEOPLE OF THE LAND* OT phrase also known by its Hebrew transliteration, ‘Am-Ha’arets. In a generic sense, ‘Am-Ha’arets referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political le...","summary_en":"PEOPLE OF THE LAND* OT phrase also known by its Hebrew transliteration, ‘Am-Ha’arets. In a generic sense, ‘Am-Ha’arets referred to a political or ethnic group of people, such as the Hittite sons of Heth (Gn 23:7), the Egyptians (42:6), the Israelites (Ex 5:5), the nations of Canaan (Nm 13:28; Neh 9:24), and the Ammonites (Nm 21:34). With the expansion of Israel as a nation, this expression was used to define the general class of people who were not part of the upper religious and political le...","source":"Articles\/P.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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