1
După aceea, împăratul fiilor lui Amon a murit, şi în locul lui a domnit fiul său Hanun.
2
David a zis: ,,Voi arăta bunăvoinţă lui Hanun, fiul lui Nahaş, cum a arătat şi tatăl lui faţă de mine``. Şi David a trimes pe slujitorii săi să-l mângâie pentru moartea tatălui său. Când au ajuns slujitorii lui David în ţara fiilor lui Amon,
3
căpeteniile fiilor lui Amon au zis stăpânului lor Hanun: ,,Crezi că David îţi trimete oameni să te mângâie, ca să cinstească pe tatăl tău? Ori ca să cunoască şi să cerceteze cetatea, ca s-o nimicească îşi trimete el slujitorii la tine?``
4
Atunci Hanun a luat pe slujitorii lui David, le-a ras barba pe jumătate, şi le-a tăiat hainele pe jumătate până la coapse. Apoi le-a dat drumul.
5
David, înştiinţat de lucrul acesta, a trimes nişte oameni înaintea lor, căci oamenii aceia erau foarte batjocoriţi; şi împăratul a spus să le spună: ,,Rămâneţi la Ierihon până vă va creşte barba, şi pe urmă să vă întoarceţi.``
6
Fiii lui Amon, văzând că se făcuseră urîţi lui David, au tocmit douăzeci de mii de pedeştri dela Sirienii din Bet-Rehob şi dela Sirienii din Ţoba, o mie de oameni dela împăratul din Maaca, şi douăsprezece mii de oameni dela oamenii din Tob.
7
La auzul acestei veşti, David a trimes împotriva lor pe Ioab şi toată oştirea, numai oameni viteji.
8
Fiii lui Amon au ieşit, şi s-au aşezat în şiruri de bătaie la intrarea porţii; Sirienii din Ţoba şi din Rehob, şi oamenii din Tob şi din Maaca, erau deoparte în câmpie.
9
Ioab a văzut că avea să lupte şi înainte şi înapoi. A ales atunci din toţi aleşii lui Israel o ceată, pe care a aşezat-o împotriva Sirienilor;
10
şi a pus subt porunca fratelui său Abişai ce mai rămăsese din popor, ca să ţină piept fiilor lui Amon.
11
El a zis: ,,Dacă Sirienii vor fi mai tari decât mine, să vii în ajutorul meu; şi dacă fiii lui Amon vor fi mai tari decât tine, voi veni eu să te ajut.
12
Fii tare, şi să ne arătăm plini de bărbăţie pentru poporul noastru şi pentru cetăţile Dumnezeului nostru; şi Domnul... să facă ce va crede!``
13
Ioab cu poporul lui a înaintat la luptă împotriva Sirienilor, şi ei au luat-o la fugă dinaintea lui.
14
Şi când au văzut fiii lui Amon, că Sirienii o luaseră la fugă, au fugit şi ei dinaintea lui Abişai, şi au intrat în cetate. Ioab a plecat dela fiii lui Amon, şi s-a întors la Ierusalim.
15
Sirienii, văzând că fuseseră bătuţi de Israel, şi-au strâns puterile.
16
Hadarezer a trimes după Sirienii, care erau de cealaltă parte a Râului; şi au venit la Helam, în frunte cu Şobac, căpetenia oştirii lui Hadarezer.
17
Au dat de veste lui David care a strâns tot Israelul, a trecut Iordanul, şi a venit la Helam: Sirienii s-au pregătit de au ieşit înaintea lui David, şi au început lupta cu el.
18
Dar Sirienii au fugit dinaintea lui Israel. Şi David le-a tăiat şapte sute de cai de trăsură şi patruzeci de mii de călăreţi; a lovit şi pe căpetenia oştirii lor Şobac, care a murit pe loc.
19
Toţi împăraţii supuşi lui Hadarezer, văzându-se bătuţi de Israel, au făcut pace cu Israel, şi i s-au supus. Şi Sirienii n-au mai îndrăznit să ajute pe fiii lui Amon.
{"verseMap":{"1":[{"id":41404,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41424,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69030,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69050,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96656,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96676,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124282,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124302,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4009,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beard","title_en":"Beard","content_ro":"<h3>BEARD<\/h3>\n<p>Hair growing on the lower part of a man’s face, worn as a sign of maturity among all ancient Semitic peoples, including the Israelites. Among the Israelites, care of the beard took on religious significance (Lv 19:27). Levitical law prohibited priests from shaving their heads or clipping their beards (21:5-6). David’s ambassadors to an Ammonite king were humiliated by having one side of their beards shaved off by the Ammonites. That indignity and others led to war (2 Sm 10:1-8). Removal of an Israelite’s beard, however, was considered appropriate under certain circumstances. Suspicion of leprosy on the head or face required shaving around the suspected spot to permit better diagnosis (Lv 13:29-37). A shaven head, along with wailing and the wearing of sackcloth, was a way of proclaiming impending or prevailing doom (Is 15:1-3). Ezra dramatized Israel’s spiritual disaster by pulling hair out of his head and beard (Ezr 9:3).<\/p>","content_en":"<h3>BEARD<\/h3>\n<p>Hair growing on the lower part of a man’s face, worn as a sign of maturity among all ancient Semitic peoples, including the Israelites. Among the Israelites, care of the beard took on religious significance (Lv 19:27). Levitical law prohibited priests from shaving their heads or clipping their beards (21:5-6). David’s ambassadors to an Ammonite king were humiliated by having one side of their beards shaved off by the Ammonites. That indignity and others led to war (2 Sm 10:1-8). Removal of an Israelite’s beard, however, was considered appropriate under certain circumstances. Suspicion of leprosy on the head or face required shaving around the suspected spot to permit better diagnosis (Lv 13:29-37). A shaven head, along with wailing and the wearing of sackcloth, was a way of proclaiming impending or prevailing doom (Is 15:1-3). Ezra dramatized Israel’s spiritual disaster by pulling hair out of his head and beard (Ezr 9:3).<\/p>","summary_ro":"BEARD Hair growing on the lower part of a man’s face, worn as a sign of maturity among all ancient Semitic peoples, including the Israelites. Among the Israelites, care of the beard took on religious significance (Lv 19:27). Levitical law prohibited priests from shaving their heads or clipping their beards (21:5-6). David’s ambassadors to an Ammonite king were humiliated by having one side of their beards shaved off by the Ammonites. That indignity and others led to war (2 Sm 10:1-8). Removal...","summary_en":"BEARD Hair growing on the lower part of a man’s face, worn as a sign of maturity among all ancient Semitic peoples, including the Israelites. Among the Israelites, care of the beard took on religious significance (Lv 19:27). Levitical law prohibited priests from shaving their heads or clipping their beards (21:5-6). David’s ambassadors to an Ammonite king were humiliated by having one side of their beards shaved off by the Ammonites. That indignity and others led to war (2 Sm 10:1-8). Removal...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13866,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gilead (Place)","title_en":"Gilead (Place)","content_ro":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","content_en":"<h3>GILEAD (P<span>lace<\/span>)<\/h3>\n<li>1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River.<\/li>\n<p>The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys and hills were well watered by numerous rivers and tributaries, making flatter portions of the countryside well suited for agriculture, especially olive trees, grapevines, and grains (cf. Jer 8:22; 46:11; Hos 2:8). The densely forested and rugged hills were sometimes compared to those of Lebanon (Jer 22:6; Zec 10:10) and made the land a refuge for those in flight, since the terrain prohibited ready pursuit by enemies (cf. Gn 31:21; 1 Sm 13:7).<\/p>\n<p>Originally the region of Gilead was allotted to the tribes of Reuben, Gad, and Manasseh (Nm 32). The period of the judges saw Israelite security there assailed by the Midianites and Amalekites, only to be checked by the military exploits of Gideon (Jgs 6–7). Half a century later, Jephthah was recalled from his banishment to rescue Gilead from oppressive Ammonite rule (chs 10–11). During the united monarchy, Saul delivered Jabesh-gilead from Ammonite dominance (1 Sm 11:1-11; 31:8-13; 2 Sm 2:1-7). Abner installed Ish-bosheth as a rival to David in Gilead (2 Sm 2:8-9). David conquered the Ammonites controlling Gilead as he extended the borders of Israel (8:11-12; 10:1-19). He fled there for refuge in the face of Absalom’s rebellion (chs 15–17) and was finally restored to the throne when Absalom was slain in the forest of Ephraim (chs 18–19). Gilead remained a battleground during the divided monarchy, as first the Israelites warred with the Syrians (Arameans; 1 Kgs 20:23-43; 22:1-4, 29-40; 2 Kgs 13:22; Am 1:3) and then with the Assyrians, who wrested the territory from Pekah in 733 <span>BC<\/span> and deported the Israelite population, thus severing Gilead’s tie to the northern kingdom (2 Kgs 15:27-31).<\/p>\n<li>2. A city condemned for its evil (Hos 6:8), possibly an abbreviated name for Jabesh-gilead or Ramoth-gilead. This may be the same Gilead that was identified with Mizpah #5. (cf. Jgs 10:17-18).<\/li>","summary_ro":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","summary_en":"GILEAD (Place) 1. Region east of the Jordan River. Generally used to designate the territory occupied by all the Transjordanian Israelite tribes (Jgs 20:1; 2 Kgs 10:33; Jer 50:19; Zec 10:10). Specifically, Gilead is the area of the Transjordan lying between the Yarmuk and Arnon Rivers and divided by the Jabbok River. The so-called Dome of Gilead is an extension of the central hill country of Judah, rising to heights of more than 3,000 feet (914.4 meters) above the Jordan Valley. The valleys a...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadadezer","title_en":"Hadadezer","content_ro":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","content_en":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","summary_ro":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","summary_en":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hanun","title_en":"Hanun","content_ro":"<h3>HANUN<\/h3>\n<li>1. Nahash’s son and successor to the Ammonite throne. When King Nahash died, King David of Israel sent messengers to console Hanun and to express his continued friendship. But Hanun insulted David by humiliating his messengers and accusing them of spying. This action led to war and the defeat of Ammon (2 Sm 10:1-14; 11:1; 12:26-31; 1 Chr 19:1–20:3).<\/li>\n<li>2. One who helped repair Jerusalem’s Valley Gate during the time of Nehemiah (Neh 3:13).<\/li>\n<li>3. Zalaph’s son who repaired a section of the Jerusalem wall during the time of Nehemiah (Neh 3:30); perhaps the same as #2 above.<\/li>","content_en":"<h3>HANUN<\/h3>\n<li>1. Nahash’s son and successor to the Ammonite throne. When King Nahash died, King David of Israel sent messengers to console Hanun and to express his continued friendship. But Hanun insulted David by humiliating his messengers and accusing them of spying. This action led to war and the defeat of Ammon (2 Sm 10:1-14; 11:1; 12:26-31; 1 Chr 19:1–20:3).<\/li>\n<li>2. One who helped repair Jerusalem’s Valley Gate during the time of Nehemiah (Neh 3:13).<\/li>\n<li>3. Zalaph’s son who repaired a section of the Jerusalem wall during the time of Nehemiah (Neh 3:30); perhaps the same as #2 above.<\/li>","summary_ro":"HANUN 1. Nahash’s son and successor to the Ammonite throne. When King Nahash died, King David of Israel sent messengers to console Hanun and to express his continued friendship. But Hanun insulted David by humiliating his messengers and accusing them of spying. This action led to war and the defeat of Ammon (2 Sm 10:1-14; 11:1; 12:26-31; 1 Chr 19:1–20:3). 2. One who helped repair Jerusalem’s Valley Gate during the time of Nehemiah (Neh 3:13). 3. Zalaph’s son who repaired a section of the Jeru...","summary_en":"HANUN 1. Nahash’s son and successor to the Ammonite throne. When King Nahash died, King David of Israel sent messengers to console Hanun and to express his continued friendship. But Hanun insulted David by humiliating his messengers and accusing them of spying. This action led to war and the defeat of Ammon (2 Sm 10:1-14; 11:1; 12:26-31; 1 Chr 19:1–20:3). 2. One who helped repair Jerusalem’s Valley Gate during the time of Nehemiah (Neh 3:13). 3. Zalaph’s son who repaired a section of the Jeru...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33836,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Books of First and Second Samuel","title_en":"Books of First and Second Samuel","content_ro":"<h3>SAMUEL, Books of First and Second<\/h3>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>First and Second Samuel derive their names from the individual whom God used to establish kingship in Israel. Samuel is the most prominent figure in the early narratives of 1 Samuel. His key role in leading the nation of Israel through the transition from the period of the judges to that of the monarchy warrants the use of his name as the title for the book.<\/p>\n<p>These books, however, have not always been so designated, nor was the material originally divided into two books. As far as is known, the Septuagint (the Greek translation of the OT dating from the third century <span>BC<\/span>) translators were the first to separate the material of Samuel into two books (they made a similar division in the material of Kings). The Hebrew original of these books was written, as is characteristic of Hebrew, with symbols only for consonants and none for vowels. When translated into Greek, it was necessary to use symbols for both vowels and consonants, thus greatly lengthening the manuscript. Presumably the practical consideration of the length of the scroll was the cause for dividing the material of both Samuel and Kings into two books (scrolls) instead of retaining just one. The Septuagint translators, recognizing the continuity of content and emphasis in Samuel and Kings, designated what is now known as 1 and 2 Samuel as “The First and Second Books of Kingdoms” and then designated what now is known as 1 and 2 Kings as “The Third and Fourth Books of Kingdoms.” The Latin Vulgate (the Latin translation of the Bible prepared by Jerome in the late fourth century <span>AD<\/span>) slightly modified the Septuagint titles to “First, Second, Third, and Fourth Kings.” These titles were utilized all through the Middle Ages and were modified into our present titles by the Protestant Reformers in the 16th century <span>AD<\/span> in agreement with Jewish rabbinic tradition. The Reformers, however, retained the division into two books, and this has been followed in modern English versions.<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>Even though Samuel is prominent in the early part of the book, and the book bears his name in our English versions, it is clear that he is not the author of the entirety of 1 and 2 Samuel. Samuel’s death is recorded in 1 Samuel 25:1, prior to the time of the accession of David to the throne in place of Saul. Who wrote the material of 1 and 2 Samuel if it was not Samuel? On the basis of the statement in 1 Chronicles 29:29, it has been suggested by some that Samuel composed the early narratives of the book and that his work was later supplemented by the writings of the prophets Nathan and Gad. Others have suggested one of David’s contemporaries, such as Ahimaaz (2 Sm 15:27, 36; 17:17), Hushai (2 Sm 15:32; 16:16), or Zabud (1 Kgs 4:5). Presumably, these men would have had access to the writings of Samuel, Nathan, and Gad, as well as to other sources (see 2 Sm 1:18) pertaining to the life and reigns of Saul and David. Who the real author was, however, cannot be determined from available evidence. Whoever it was, it is clear that he lived after the death of Solomon and the division of the kingdom in 930 <span>BC<\/span> (see references to “Israel in Judah” in 1 Sm 11:8; 17:52; 18:16; 2 Sm 5:5; 24:1-9; and “kings of Judah” in 1 Sm 27:6). Thus, 1 and 2 Samuel was published in its final form sometime after 930 <span>BC<\/span>.<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The theme binding together the narratives of 1 and 2 Samuel pertains to the relationship between kingship and the covenant. Kingship as requested by the people was a denial of the covenant; kingship as instituted by Samuel was compatible with the covenant; kingship as practiced by Saul failed to correspond to the covenantal idea; and kingship as practiced by David was an imperfect but true representation of the ideal of the covenantal king.<\/p>\n<p>It has often been pointed out that there is ambivalence in the description of the establishment of kingship in Israel (1 Sm 8–12), because in some places it seems to be suggested that kingship is improper for Israel, while in other places it seems to be suggested that kingship was God’s will for his people. Resolution to this tension is provided in 1 Samuel 12, when Samuel inaugurates Saul as Israel’s first king in the context of a covenant renewal ceremony by which Israel renews its allegiance to the Lord. Here it becomes clear that kingship in itself was not wrong for Israel; God desired Israel to have a king. But kingship of the type Israel desired (“like the other nations”) and for the reasons she wanted a king (to give a sense of national security and lead her to victory in battle) involved a denial of the Lord as her ultimate sovereign. Samuel defined the role of the king in Israel and presented Saul to the people in a ceremony in which they renewed their allegiance to the Lord. The monarchy in Israel was first established in a form that was compatible with the covenant. The king in Israel, as every other citizen of the nation, was to be subject to the law of the Lord and to the word of the prophet. From this perspective, the author depicts the reign of Saul as failing to correspond to the covenantal requirements, while the reign of David, although imperfect, reflected the covenantal ideal.<\/p>\n<p>There are at least two other important themes recorded in 1 and 2 Samuel. The first of these is that David conquers and acquires the land promised to Abraham. It is in the time of David that Israel’s borders are extended from Egypt to the Euphrates, as had been promised. A second event of major significance for the remainder of the Bible is David’s selection of Jerusalem to be the political and religious center of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Samuel (1 Sm 1–7)<\/h5>\n<h6>Samuel’s Youth (1 Sm 1–3)<\/h6>\n<p>God granted the request of Hannah for a son after a long period of barrenness. She named her son Samuel (a wordplay on the Hebrew expression “heard of God”) and dedicated him to the service of the Lord—with Eli the priest at the tabernacle in Shiloh. Hannah’s beautiful song of praise to God, who hears and answers prayer (2:1-10), exalts the sovereignty of God and prophetically anticipates not only the establishment of kingship in Israel but ultimately the highest fulfillment of the royal office in Christ himself (v 10). The evil practices of the sons of the priest Eli are described in verses 11-26. These men not only used their office for personal gain (vv 12-17) but also committed immoral acts with the women serving at the entrance to the tabernacle (v 22). Although Eli rebuked his sons (vv 22-25), his warnings were too little too late. It was in this lax environment that Samuel grew up (vv 18-21, 26).<\/p>\n<p>In 1 Samuel 2:27-36, an unnamed prophet pronounced judgment on Eli and his priestly line. The prediction of the imminent death of Hophni and Phinehas, Eli’s sons, was fulfilled when the Philistines took the ark and destroyed the tabernacle at Shiloh (4:11; Jer 7:14). In 1 Samuel 3:1–4:1, Samuel is called to be a prophet, and he too is given a message of judgment for the house of Eli (3:11-14). As the reliability of Samuel’s words are attested, it is recognized by the people that he was a true prophet of the Lord (3:19–4:1).<\/p>\n\n<h6>The Loss and Return of the Ark (1 Sm 4–6)<\/h6>\n<p>In a battle with the Philistines, the prophecy of 2:27-36 and 3:11-14 was partially fulfilled. The Israelites were defeated, the ark was taken, and Hophni and Phinehas were killed. Upon hearing the report of these calamities, Eli also died (4:17-18). The Philistines placed the ark of the Lord in the temple of their god Dagon in Ashdod (5:1-2). However, when the idol of Dagon broke in pieces and fell before the ark and a plague broke out in Ashdod, the ark was moved to Gath. When the plague broke out in Gath, it was moved to Ekron. When the plague erupted in Ekron, the Philistines were compelled to return the ark to Israel—as a test, it was placed on a cart pulled by two nursing cows. These cows, going against their motherly instincts, left their penned-up calves and headed for the Israelite border and the town of Beth-shemesh (6:1-21). By this the Lord demonstrated that the victory over the Israelites and the capture of the ark could not be attributed to the Philistines’ god Dagon.<\/p>\n<h6>The Defeat of the Philistines (1 Sm 7)<\/h6>\n<p>Twenty years went by. Samuel assured the people of deliverance from Philistine oppression if they would confess their sin and turn from the worship of Baals and Ashtaroths. He called for a national assembly at Mizpah to renew allegiance to the Lord. While the Israelites were assembled, the Philistines attacked and the Lord gave the Israelites a miraculous victory, thereby demonstrating that obedience to covenant obligations would ensure national security (see Ex 23:22; Dt 20:1-4).<\/p>\n<h5>Kingship Established in Israel (1 Sm 8–12)<\/h5>\n<h6>The People Request a King (1 Sm 8:1-22)<\/h6>\n<p>When Samuel was an old man, the elders of the nation approached him and requested that he give them a king. Samuel immediately perceived that their request was tantamount to a rejection of the Lord, who was their King, for the people desired a king “like the other nations”—as a symbol of national unity and military security. Nevertheless, the Lord told Samuel to give the people a king. At the same time, however, he told Samuel to warn the people concerning what having a king “like the nations” would mean. The warning, descriptive of the practices of contemporary Canaanite kings, fell on deaf ears; the people persisted in their desire for a king.<\/p>\n<h6>Samuel Privately Anoints Saul (1 Sm 9:1–10:16)<\/h6>\n<p>The narrative of Saul’s search for the lost donkeys of his father and his encounter with Samuel in the process of his search is given to explain how Samuel and Saul first met, and how the Lord indicated to Samuel who the person was that he was to anoint as Israel’s first king (9:16-17). After Samuel privately anointed Saul (10:1), he was given three signs to confirm that his new calling came from the Lord.<\/p>\n<h6>Saul Publicly Chosen by Lot at Mizpah (1 Sm 10:17-27)<\/h6>\n<p>After the private designation and anointing of Saul to be king (9:1–10:16), Samuel convened a national assembly at Mizpah to make the Lord’s choice known to the people (10:20-24) and to define the king’s task (v 25). Again, at this assembly, Samuel emphasized that the people had rejected the Lord in requesting a king because they sought a king for the wrong reasons and failed to recognize the Lord’s past faithfulness in delivering them from their enemies. But again it was clear that the time for kingship in Israel had come and it was the Lord’s desire to give the people a king. Samuel’s explanation of the “regulations of the kingship” was an important step in resolving the tension between, on the one hand, Israel’s sin in desiring a king, and on the other, the Lord’s intent to give them a king. This document, which was preserved at the tabernacle, probably contained an enlarged version of the “law of the king” in Deuteronomy 17:14-20 and spelled out regulations governing the role of the king in Israel for the benefit of both the king and the people. This document undoubtedly distinguished Israelite kingship from that of the kings of the surrounding nations.<\/p>\n<h6>Saul Leads Israel to Victory over the Ammonites (1 Sm 11:1-13)<\/h6>\n<p>When Nahash, king of the Ammonites, attacked Jabesh-gilead, a town east of the Jordan in the territory of Manasseh, Saul left his farmwork to lead a volunteer army in support of the inhabitants of Jabesh-gilead. The victory over the Ammonites under Saul’s leadership placed another seal of divine approval on his selection to be king. Saul attributed the victory to the Lord rather than to his own military strategies.<\/p>\n<h6>Saul Inaugurated as King (1 Sm 11:14–12:25)<\/h6>\n<p>The victory at Jabesh-gilead prompted Samuel to call for a national assembly at Gilgal to renew the kingdom and make Saul king (11:14-15). At the Gilgal assembly, Samuel led the people in confessing the sin of their initial request for a king and in renewing their allegiance to the Lord. In the context of this covenant renewal ceremony, Saul was formally inaugurated in his office as king. By inaugurating Saul in this manner, Samuel effectively provided for covenantal continuity in the transition from the period of the judges to that of the monarchy.<\/p>\n<h5>Saul Rejected as King (1 Sm 13–15)<\/h5>\n<h6>Saul’s Disobedience (1 Sm 13:1-22)<\/h6>\n<p>When Saul was threatened with an imminent attack from the Philistines, he gathered troops at Gilgal and awaited Samuel, as he had been instructed (10:8; 13:8). When it appeared that Samuel would not come within the prearranged time, Saul became impatient and offered a sacrifice himself (13:9). Just as the sacrifice was completed, Samuel appeared and rebuked Saul for not keeping the commandment of the Lord. In disobeying Samuel’s previous instructions, Saul had violated a fundamental requirement of his office. He was seriously mistaken in thinking he could strengthen Israel’s hand against the Philistines by sacrifice to the Lord when this was done in violation of the Lord’s specific command. Samuel told Saul that because of his disobedience his dynasty would not endure (v 14).<\/p>\n<h6>Jonathan’s Victory (1 Sm 13:23–14:52)<\/h6>\n<p>Saul’s son Jonathan and Jonathan’s armor bearer skillfully and courageously attacked a Philistine outpost, killing about 20 men (14:8-14). The Lord used this defeat, along with an earthquake, to bring panic to the entire Philistine force. In the meantime, Saul sought divine guidance on whether to join the fray with his own forces. When the Lord’s answer did not come immediately, Saul concluded that waiting for the Lord’s word might jeopardize his military advantage. Here again he demonstrated that he trusted more in his own insight than in waiting upon the Lord. Saul further damaged his own stature in the eyes of his troops by pronouncing a foolish curse on any who would eat food before the battle was won. This nearly cost Jonathan his life; he was spared only because of the intervention of the troops in his defense.<\/p>\n<h6>Saul Rejected as King (1 Sm 15:1-35)<\/h6>\n<p>Saul was commanded by the Lord through Samuel to attack the Amalekites and totally destroy them, sparing neither human nor animal life. The Amalekites had previously attempted to destroy Israel shortly after their exodus from Egypt while journeying to Sinai (Ex 17:8-16). Saul disobeyed the Lord in sparing the best of the animals for sacrifice and in sparing Agag, the Amalekite king. The Lord sent Samuel again to rebuke Saul for his disobedience. Samuel charged Saul with rebellion against the Lord and told him that, because he had rejected the word of the Lord, the Lord had rejected him as king.<\/p>\n<h5>Saul and David (1 Sm 16:1—2 Sm 1:27)<\/h5>\n<h6>Samuel Anoints David (1 Sm 16:1-13)<\/h6>\n<p>The Lord instructed Samuel to go to the house of Jesse in Bethlehem to anoint one of his sons to be king in place of Saul. By divine leading, Jesse’s youngest son, David, was shown to be the one whom the Lord had chosen. When Samuel anointed him as king, the Spirit of the Lord came upon him with power.<\/p>\n<h6>David in the Service of Saul (1 Sm 16:14–17:58)<\/h6>\n<p>When Saul became plagued by an evil spirit, his attendants sought a harpist whose music would soothe him. David was the one chosen for this purpose. The position at the court, however, was not permanent, and David divided his time between the court and his home duties. In due time, the Philistines, led by the giant Goliath, encamped against the Israelites. Goliath challenged any Israelite who dared to meet him in individual combat. No Israelite ventured to accept his challenge until David, who was visiting the camp of the Israelite forces to bring food to his brothers, heard the challenge and responded in the strength and power of the Lord. The Lord gave David a great victory because he acknowledged that “the battle is the <span>Lord<\/span>’s” (17:47, <span>rsv<\/span>).<\/p>\n<h6>Saul’s Hatred toward David (1 Sm 18:1–19:24)<\/h6>\n<p>In the aftermath of David’s victory over Goliath, Saul’s son Jonathan pledged loyalty to David in a covenant of friendship. As David achieved further successes in leading Israel’s armies, and as his public acclaim grew, Saul began to fear that David was a threat to his throne (18:14-16, 28-30). Saul, hating David, made several attempts to kill him (18:17, 25; 19:1, 10). David was finally forced to flee and sought refuge with Samuel at Ramah. When Saul and three of his messengers went to Ramah to arrest David, they were so overcome by the Spirit of God that they were incapable of fulfilling their mission.<\/p>\n<h6>David and Jonathan (1 Sm 20:1-42)<\/h6>\n<p>David’s absence from the royal table at the new moon festival provoked Saul to again threaten David’s life. Jonathan met with David at a prearranged place to inform him of the danger and say good-bye. Jonathan and David again pledged themselves to mutual loyalty and kindness. In the encounter it is clear that both men knew that David, not Jonathan, would be the successor to Saul on the throne of Israel.<\/p>\n<h6>David at Nob (1 Sm 21:1-9)<\/h6>\n<p>David went to the priest Ahimelech at Nob and, indicating he was on a secret mission for Saul, asked for bread and for the sword of Goliath, both of which were given to him. One of Saul’s servants, Doeg the Edomite, who was at Nob, observed the transaction.<\/p>\n<h6>David at Gath (1 Sm 21:10-15)<\/h6>\n<p>David then went into Philistine territory to King Achish at Gath. When his identity was discovered, he feigned insanity in order to escape.<\/p>\n<h6>David at Adullam (1 Sm 22:1-5)<\/h6>\n<p>From Gath David went to the cave of Adullam where he was joined by about 400 supporters. He took his parents to Moab for their own protection and then returned to the Forest of Hereth in Judah.<\/p>\n<h6>Saul Kills the Priests at Nob (1 Sm 22:6-23)<\/h6>\n<p>Doeg the Edomite reported to Saul that Ahimelech the priest had given assistance to David. At Saul’s command Doeg massacred all the priests at Nob except Abiathar, who escaped with the ephod and joined David.<\/p>\n<h6>David at Keilah (1 Sm 23:1-13)<\/h6>\n<p>David and his men delivered the citizens of Keilah from Philistine raiders but were forced to leave the city when it was apparent that its unthankful inhabitants were prepared to hand David over to Saul.<\/p>\n<h6>David in the Desert of Ziph (1 Sm 23:14-29)<\/h6>\n<p>While David was in the desert of Ziph, he was encouraged by a visit from Jonathan, who again pledged to him his loyalty. Although the Ziphites promised to aid Saul in capturing David, a Philistine attack forced Saul to abandon his attempt to apprehend him.<\/p>\n<h6>David Spares Saul’s Life (1 Sm 24:1-22)<\/h6>\n<p>While hiding deep in a cave at En-gedi, David was unexpectedly provided the opportunity to take Saul’s life when Saul relieved himself at the entrance to the cave. Nevertheless, because Saul was “the anointed of the Lord,” David spared his life and shamed him into confessing his own wickedness. David did this by showing Saul a piece of his robe that he had cut off while Saul was in the entrance to the cave.<\/p>\n<h6>David, Nabal, and Abigail (1 Sm 25:1-44)<\/h6>\n<p>David was badly mistreated by a sheepherder named Nabal. David was deterred, however, from foolishly taking the man’s life by the discerning words of Nabal’s wife, Abigail. Shortly after this incident, Nabal died and David took Abigail as his wife.<\/p>\n<h6>David Spares Saul’s Life a Second Time (1 Sm 26:1-25)<\/h6>\n<p>For a second time, the Ziphites joined Saul in attempting to capture David. While Saul and his men were sleeping, David and Abishai crept into their camp and took Saul’s spear and water jug. On the next day, David was again able to demonstrate to Saul that he did not seek to steal the kingship from his hands.<\/p>\n<h6>David among the Philistines (1 Sm 27:1-12)<\/h6>\n<p>David eventually became weary of hiding from Saul in Israelite territory; in a time of discouragement, he went again to Philistia to seek refuge beyond Saul’s reach. Ingratiating himself with Achish, a Philistine ruler, he was given the town of Ziklag as a place for himself and his men to reside. From Ziklag, David raided various tribes inhabiting the area south of Philistia, but deceived Achish into thinking he was raiding the territory of Judah.<\/p>\n<h6>Saul and the Medium of Endor (1 Sm 28:1-25)<\/h6>\n<p>The Philistines again gathered an army to fight Israel, and Saul, terrified and seemingly anticipating an imminent defeat, vainly sought for some word from the Lord concerning the outcome of the battle. When this was denied, he went in disguise to a medium at Endor and requested her to bring up to him the spirit of Samuel. Saul was told by this spirit that Israel would be defeated and that he and his sons would die in the upcoming battle.<\/p>\n<h6>The Philistines Mistrust David (1 Sm 29:1-11)<\/h6>\n<p>Although Achish desired David to join the Philistine army in its battle with Israel, the other Philistine commanders mistrusted him and forced Achish to send David and his men back to Ziklag. This turn of events rescued David from a serious dilemma created by his apparent friendship with Achish.<\/p>\n<h6>David Defeats the Amalekites (1 Sm 30:1-31)<\/h6>\n<p>Upon returning to Ziklag, David discovered that in his absence the city had been raided and burned by the Amalekites and that their wives, children, and cattle had been taken captive. After inquiring of the Lord through Abiathar the priest, David and his men went in pursuit of the Amalekites and recovered all they had taken and more. He divided the plunder among his troops and sent gifts from it to various towns in Judah.<\/p>\n<h6>The Death of Saul and His Sons (1 Sm 31:1—2 Sm 1:27)<\/h6>\n<p>As had been predicted, the battle with the Philistines ended in a disastrous defeat for Israel, in which Saul took his own life after being seriously wounded. Jonathan and two other sons of Saul were killed. David mourned for Saul and Jonathan and exalted their memory in his tribute to them recorded in 2 Samuel 1:19-27.<\/p>\n<h5>David (2 Sm 2–24)<\/h5>\n\n<h6>David Anointed King over Judah (2 Sm 2:1-7)<\/h6>\n<p>Subsequent to Saul’s death, the Lord instructed David to go to Hebron, where the tribe of Judah anointed him as their king.<\/p>\n<h6>David, Ishbosheth, and Abner (2 Sm 2:8–4:12)<\/h6>\n<p>Although David became king over Judah, the remaining tribes—under the influence of Abner, commander of Saul’s army—recognized Ishbosheth as Saul’s successor (2:8-10). Ishbosheth was a son of Saul who had survived the battle with the Philistines. Conflict quickly broke out between the men of David, led by Joab, and the men of Ishbosheth, led by Abner. In this conflict Asahel, Joab’s brother, was slain by Abner. As David grew stronger and Ishbosheth weaker, Abner shifted his allegiance from Ishbosheth to David (3:1-21). Joab, however, avenged the blood of his brother Asahel by murdering Abner under the pretense of negotiating with him. Although David detested this act, mourned for Abner, and cursed Joab, the crime was not punished until early in the reign of Solomon (see 1 Kgs 2:5-6, 29-34). Shortly afterward, Ishbosheth was killed by two soldiers, who brought his head to David at Hebron, expecting to be rewarded (2 Sm 4:1-8). David, however, had them both put to death. The only male survivor of Saul’s line was the crippled son of Jonathan named Mephibosheth.<\/p>\n<h6>David King over All Israel (2 Sm 5)<\/h6>\n<p>After Ishbosheth’s death, David was made king over all the tribes at Hebron. One of David’s first acts as king was to capture the fortress of Zion from the Jebusites. David established Zion as his capital and built a palace there for his residence.<\/p>\n<h6>The Ark Brought to Jerusalem (2 Sm 6)<\/h6>\n<p>Recognizing the importance of the ark as a symbol of God’s presence with his people, David determined that it should be brought to Jerusalem from the obscurity of the house of Abinadab in Kiriath-jearim, where it had remained throughout the entirety of Saul’s reign. Violation of prescriptions for handling the ark led to the death of Uzzah, one of Abinadab’s sons, and delayed the ark’s conveyance to Jerusalem for three months. In a second attempt David led a joyful procession into the city of Jerusalem, where the ark was placed in a tent that had been prepared for it.<\/p>\n<h6>David, Nathan, and the Temple (2 Sm 7)<\/h6>\n<p>It soon became David’s desire to build a temple to house the ark and provide a center for Israel’s worship of the Lord. The Lord told David through Nathan the prophet that he was not to build the Lord a house (temple) but that the Lord would build him a house (a dynasty) that would endure forever. Here the line of the promised seed is narrowed to the house of David within the tribe of Judah. This promise finds its fulfillment in the birth of Jesus, who was the “son of David, the son of Abraham” (see Mt 1:1). It would be the task of Solomon, David’s son, to construct the temple (2 Sm 7:13).<\/p>\n<h6>David’s Victories (2 Sm 8)<\/h6>\n<p>David was able to defeat numerous surrounding peoples, to extend Israel’s borders, and to establish a time of prosperity and rest for the nation.<\/p>\n<h6>David and Mephibosheth (2 Sm 9)<\/h6>\n<p>Remembering his covenant with Jonathan (see 1 Sm 18:1-3; 20:13-16, 42), David inquired concerning survivors of the house of Saul to whom he could show kindness. When Mephibosheth was sought out, David brought him to the court to enjoy the honor of eating at the king’s table.<\/p>\n<h6>David and Bathsheba (2 Sm 10–12)<\/h6>\n<p>During a war with the Ammonites, David committed adultery with the wife of one of his soldiers, Uriah the Hittite. When Bathsheba became pregnant, David attempted to get Uriah to sleep with her. When this failed, David arranged for Uriah’s certain death in battle. These sinful acts provoked God’s wrath (2 Sm 12:10-12) and David experienced the bitter fruits of his misconduct during the remainder of his life.<\/p>\n<h6>Amnon, Absalom, and Tamar (2 Sm 13)<\/h6>\n<p>David’s oldest son, Amnon, feigned sickness in order to arrange for his half sister, Tamar, to care for him. When Tamar refused Amnon’s sexual advances to her, he raped her. This incident enraged Tamar’s full brother Absalom, who determined to avenge his sister by killing Amnon. Absalom waited two years and then arranged for the murder of Amnon during the festivities of the time of sheepshearing. He then fled to Geshur, a small city-state in Syria, where his maternal grandfather was king.<\/p>\n<h6>David and Absalom (2 Sm 14–19)<\/h6>\n<p>Absalom remained in exile for three years until Joab arranged for his return by securing a renunciation of blood revenge from David (14:1-27). Upon Absalom’s return, however, David refused to see him for two years, until they were finally reconciled. In this whole episode David sidestepped the issues of repentance and justice and took no effective disciplinary action. In the meantime Absalom conspired to take the throne from David his father by attempting to discredit his administration of justice, and by seeking to win the favor of the people and members of David’s court. After four years, Absalom proclaimed himself king in Hebron and gathered sufficient military strength to force his father to flee from Jerusalem (ch 15). Failure to immediately pursue David led to the defeat of Absalom’s forces and to Absalom’s own death at the hand of Joab, David’s commander. David mourned for his son Absalom (19:1-8), but he was able to return to Jerusalem and to reestablish his government. David disciplined Joab for killing Absalom by replacing him as commander of his troops with Amasa.<\/p>\n<h6>Rebellion of Sheba (2 Sm 20)<\/h6>\n<p>In the unsettled conditions immediately after David’s return to Jerusalem, another abortive revolt was attempted by Sheba of the tribe of Benjamin. Joab, in defiance of David’s disciplinary action, killed Amasa, pursued Sheba, and crushed his revolt.<\/p>\n<h6>David and the Gibeonites (2 Sm 21:1-14)<\/h6>\n<p>At some unspecified time during David’s reign, the land suffered a three-year famine. It was revealed to David by the Lord that the famine was due to Saul’s violation of an Israelite treaty with the Gibeonites (see Jos 9:15, 18-27). This offense was atoned for by giving seven descendants of Saul to the Gibeonites for execution.<\/p>\n<h6>David and the Philistines (2 Sm 21:15-22)<\/h6>\n<p>In this pericope four episodes of heroic accomplishments by David’s mighty men against the Philistines are recounted.<\/p>\n<h6>David’s Song of Praise (2 Sm 22)<\/h6>\n<p>In a beautiful song of praise, David described his deliverance from his enemies and the help with which the Lord sustained him. The same song occurs with minor variations in Psalm 18.<\/p>\n<h6>David’s Last Words (2 Sm 23:1-7)<\/h6>\n<p>In a brief statement, David acknowledges the work of God’s Spirit in enabling him to speak God’s word, and proclaims his confidence in the realization of the Lord’s promise to him and his dynasty.<\/p>\n<h6>David’s Mighty Men (2 Sm 23:8-39)<\/h6>\n<p>This pericope contains a list of 37 of David’s warriors and a description of some of their accomplishments.<\/p>\n<h6>The Census and David’s Punishment (2 Sm 24:1-25)<\/h6>\n<p>David’s decision to take a census of his fighting men reflected an improper trust in military-political organization and power. The Lord judged him by sending a plague on the land that killed many people. At the word of the Lord through Gad the prophet, David built an altar on the threshing floor of Araunah, which was later to become the site of the temple (see 2 Chr 3:1). The Lord responded to David’s sacrifices and prayers on behalf of the people; the plague was stopped.<\/p>\n<p><em>See also<\/em> David; Samuel (Person); Saul #2.<\/p>","content_en":"<h3>SAMUEL, Books of First and Second<\/h3>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>First and Second Samuel derive their names from the individual whom God used to establish kingship in Israel. Samuel is the most prominent figure in the early narratives of 1 Samuel. His key role in leading the nation of Israel through the transition from the period of the judges to that of the monarchy warrants the use of his name as the title for the book.<\/p>\n<p>These books, however, have not always been so designated, nor was the material originally divided into two books. As far as is known, the Septuagint (the Greek translation of the OT dating from the third century <span>BC<\/span>) translators were the first to separate the material of Samuel into two books (they made a similar division in the material of Kings). The Hebrew original of these books was written, as is characteristic of Hebrew, with symbols only for consonants and none for vowels. When translated into Greek, it was necessary to use symbols for both vowels and consonants, thus greatly lengthening the manuscript. Presumably the practical consideration of the length of the scroll was the cause for dividing the material of both Samuel and Kings into two books (scrolls) instead of retaining just one. The Septuagint translators, recognizing the continuity of content and emphasis in Samuel and Kings, designated what is now known as 1 and 2 Samuel as “The First and Second Books of Kingdoms” and then designated what now is known as 1 and 2 Kings as “The Third and Fourth Books of Kingdoms.” The Latin Vulgate (the Latin translation of the Bible prepared by Jerome in the late fourth century <span>AD<\/span>) slightly modified the Septuagint titles to “First, Second, Third, and Fourth Kings.” These titles were utilized all through the Middle Ages and were modified into our present titles by the Protestant Reformers in the 16th century <span>AD<\/span> in agreement with Jewish rabbinic tradition. The Reformers, however, retained the division into two books, and this has been followed in modern English versions.<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>Even though Samuel is prominent in the early part of the book, and the book bears his name in our English versions, it is clear that he is not the author of the entirety of 1 and 2 Samuel. Samuel’s death is recorded in 1 Samuel 25:1, prior to the time of the accession of David to the throne in place of Saul. Who wrote the material of 1 and 2 Samuel if it was not Samuel? On the basis of the statement in 1 Chronicles 29:29, it has been suggested by some that Samuel composed the early narratives of the book and that his work was later supplemented by the writings of the prophets Nathan and Gad. Others have suggested one of David’s contemporaries, such as Ahimaaz (2 Sm 15:27, 36; 17:17), Hushai (2 Sm 15:32; 16:16), or Zabud (1 Kgs 4:5). Presumably, these men would have had access to the writings of Samuel, Nathan, and Gad, as well as to other sources (see 2 Sm 1:18) pertaining to the life and reigns of Saul and David. Who the real author was, however, cannot be determined from available evidence. Whoever it was, it is clear that he lived after the death of Solomon and the division of the kingdom in 930 <span>BC<\/span> (see references to “Israel in Judah” in 1 Sm 11:8; 17:52; 18:16; 2 Sm 5:5; 24:1-9; and “kings of Judah” in 1 Sm 27:6). Thus, 1 and 2 Samuel was published in its final form sometime after 930 <span>BC<\/span>.<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The theme binding together the narratives of 1 and 2 Samuel pertains to the relationship between kingship and the covenant. Kingship as requested by the people was a denial of the covenant; kingship as instituted by Samuel was compatible with the covenant; kingship as practiced by Saul failed to correspond to the covenantal idea; and kingship as practiced by David was an imperfect but true representation of the ideal of the covenantal king.<\/p>\n<p>It has often been pointed out that there is ambivalence in the description of the establishment of kingship in Israel (1 Sm 8–12), because in some places it seems to be suggested that kingship is improper for Israel, while in other places it seems to be suggested that kingship was God’s will for his people. Resolution to this tension is provided in 1 Samuel 12, when Samuel inaugurates Saul as Israel’s first king in the context of a covenant renewal ceremony by which Israel renews its allegiance to the Lord. Here it becomes clear that kingship in itself was not wrong for Israel; God desired Israel to have a king. But kingship of the type Israel desired (“like the other nations”) and for the reasons she wanted a king (to give a sense of national security and lead her to victory in battle) involved a denial of the Lord as her ultimate sovereign. Samuel defined the role of the king in Israel and presented Saul to the people in a ceremony in which they renewed their allegiance to the Lord. The monarchy in Israel was first established in a form that was compatible with the covenant. The king in Israel, as every other citizen of the nation, was to be subject to the law of the Lord and to the word of the prophet. From this perspective, the author depicts the reign of Saul as failing to correspond to the covenantal requirements, while the reign of David, although imperfect, reflected the covenantal ideal.<\/p>\n<p>There are at least two other important themes recorded in 1 and 2 Samuel. The first of these is that David conquers and acquires the land promised to Abraham. It is in the time of David that Israel’s borders are extended from Egypt to the Euphrates, as had been promised. A second event of major significance for the remainder of the Bible is David’s selection of Jerusalem to be the political and religious center of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Samuel (1 Sm 1–7)<\/h5>\n<h6>Samuel’s Youth (1 Sm 1–3)<\/h6>\n<p>God granted the request of Hannah for a son after a long period of barrenness. She named her son Samuel (a wordplay on the Hebrew expression “heard of God”) and dedicated him to the service of the Lord—with Eli the priest at the tabernacle in Shiloh. Hannah’s beautiful song of praise to God, who hears and answers prayer (2:1-10), exalts the sovereignty of God and prophetically anticipates not only the establishment of kingship in Israel but ultimately the highest fulfillment of the royal office in Christ himself (v 10). The evil practices of the sons of the priest Eli are described in verses 11-26. These men not only used their office for personal gain (vv 12-17) but also committed immoral acts with the women serving at the entrance to the tabernacle (v 22). Although Eli rebuked his sons (vv 22-25), his warnings were too little too late. It was in this lax environment that Samuel grew up (vv 18-21, 26).<\/p>\n<p>In 1 Samuel 2:27-36, an unnamed prophet pronounced judgment on Eli and his priestly line. The prediction of the imminent death of Hophni and Phinehas, Eli’s sons, was fulfilled when the Philistines took the ark and destroyed the tabernacle at Shiloh (4:11; Jer 7:14). In 1 Samuel 3:1–4:1, Samuel is called to be a prophet, and he too is given a message of judgment for the house of Eli (3:11-14). As the reliability of Samuel’s words are attested, it is recognized by the people that he was a true prophet of the Lord (3:19–4:1).<\/p>\n\n<h6>The Loss and Return of the Ark (1 Sm 4–6)<\/h6>\n<p>In a battle with the Philistines, the prophecy of 2:27-36 and 3:11-14 was partially fulfilled. The Israelites were defeated, the ark was taken, and Hophni and Phinehas were killed. Upon hearing the report of these calamities, Eli also died (4:17-18). The Philistines placed the ark of the Lord in the temple of their god Dagon in Ashdod (5:1-2). However, when the idol of Dagon broke in pieces and fell before the ark and a plague broke out in Ashdod, the ark was moved to Gath. When the plague broke out in Gath, it was moved to Ekron. When the plague erupted in Ekron, the Philistines were compelled to return the ark to Israel—as a test, it was placed on a cart pulled by two nursing cows. These cows, going against their motherly instincts, left their penned-up calves and headed for the Israelite border and the town of Beth-shemesh (6:1-21). By this the Lord demonstrated that the victory over the Israelites and the capture of the ark could not be attributed to the Philistines’ god Dagon.<\/p>\n<h6>The Defeat of the Philistines (1 Sm 7)<\/h6>\n<p>Twenty years went by. Samuel assured the people of deliverance from Philistine oppression if they would confess their sin and turn from the worship of Baals and Ashtaroths. He called for a national assembly at Mizpah to renew allegiance to the Lord. While the Israelites were assembled, the Philistines attacked and the Lord gave the Israelites a miraculous victory, thereby demonstrating that obedience to covenant obligations would ensure national security (see Ex 23:22; Dt 20:1-4).<\/p>\n<h5>Kingship Established in Israel (1 Sm 8–12)<\/h5>\n<h6>The People Request a King (1 Sm 8:1-22)<\/h6>\n<p>When Samuel was an old man, the elders of the nation approached him and requested that he give them a king. Samuel immediately perceived that their request was tantamount to a rejection of the Lord, who was their King, for the people desired a king “like the other nations”—as a symbol of national unity and military security. Nevertheless, the Lord told Samuel to give the people a king. At the same time, however, he told Samuel to warn the people concerning what having a king “like the nations” would mean. The warning, descriptive of the practices of contemporary Canaanite kings, fell on deaf ears; the people persisted in their desire for a king.<\/p>\n<h6>Samuel Privately Anoints Saul (1 Sm 9:1–10:16)<\/h6>\n<p>The narrative of Saul’s search for the lost donkeys of his father and his encounter with Samuel in the process of his search is given to explain how Samuel and Saul first met, and how the Lord indicated to Samuel who the person was that he was to anoint as Israel’s first king (9:16-17). After Samuel privately anointed Saul (10:1), he was given three signs to confirm that his new calling came from the Lord.<\/p>\n<h6>Saul Publicly Chosen by Lot at Mizpah (1 Sm 10:17-27)<\/h6>\n<p>After the private designation and anointing of Saul to be king (9:1–10:16), Samuel convened a national assembly at Mizpah to make the Lord’s choice known to the people (10:20-24) and to define the king’s task (v 25). Again, at this assembly, Samuel emphasized that the people had rejected the Lord in requesting a king because they sought a king for the wrong reasons and failed to recognize the Lord’s past faithfulness in delivering them from their enemies. But again it was clear that the time for kingship in Israel had come and it was the Lord’s desire to give the people a king. Samuel’s explanation of the “regulations of the kingship” was an important step in resolving the tension between, on the one hand, Israel’s sin in desiring a king, and on the other, the Lord’s intent to give them a king. This document, which was preserved at the tabernacle, probably contained an enlarged version of the “law of the king” in Deuteronomy 17:14-20 and spelled out regulations governing the role of the king in Israel for the benefit of both the king and the people. This document undoubtedly distinguished Israelite kingship from that of the kings of the surrounding nations.<\/p>\n<h6>Saul Leads Israel to Victory over the Ammonites (1 Sm 11:1-13)<\/h6>\n<p>When Nahash, king of the Ammonites, attacked Jabesh-gilead, a town east of the Jordan in the territory of Manasseh, Saul left his farmwork to lead a volunteer army in support of the inhabitants of Jabesh-gilead. The victory over the Ammonites under Saul’s leadership placed another seal of divine approval on his selection to be king. Saul attributed the victory to the Lord rather than to his own military strategies.<\/p>\n<h6>Saul Inaugurated as King (1 Sm 11:14–12:25)<\/h6>\n<p>The victory at Jabesh-gilead prompted Samuel to call for a national assembly at Gilgal to renew the kingdom and make Saul king (11:14-15). At the Gilgal assembly, Samuel led the people in confessing the sin of their initial request for a king and in renewing their allegiance to the Lord. In the context of this covenant renewal ceremony, Saul was formally inaugurated in his office as king. By inaugurating Saul in this manner, Samuel effectively provided for covenantal continuity in the transition from the period of the judges to that of the monarchy.<\/p>\n<h5>Saul Rejected as King (1 Sm 13–15)<\/h5>\n<h6>Saul’s Disobedience (1 Sm 13:1-22)<\/h6>\n<p>When Saul was threatened with an imminent attack from the Philistines, he gathered troops at Gilgal and awaited Samuel, as he had been instructed (10:8; 13:8). When it appeared that Samuel would not come within the prearranged time, Saul became impatient and offered a sacrifice himself (13:9). Just as the sacrifice was completed, Samuel appeared and rebuked Saul for not keeping the commandment of the Lord. In disobeying Samuel’s previous instructions, Saul had violated a fundamental requirement of his office. He was seriously mistaken in thinking he could strengthen Israel’s hand against the Philistines by sacrifice to the Lord when this was done in violation of the Lord’s specific command. Samuel told Saul that because of his disobedience his dynasty would not endure (v 14).<\/p>\n<h6>Jonathan’s Victory (1 Sm 13:23–14:52)<\/h6>\n<p>Saul’s son Jonathan and Jonathan’s armor bearer skillfully and courageously attacked a Philistine outpost, killing about 20 men (14:8-14). The Lord used this defeat, along with an earthquake, to bring panic to the entire Philistine force. In the meantime, Saul sought divine guidance on whether to join the fray with his own forces. When the Lord’s answer did not come immediately, Saul concluded that waiting for the Lord’s word might jeopardize his military advantage. Here again he demonstrated that he trusted more in his own insight than in waiting upon the Lord. Saul further damaged his own stature in the eyes of his troops by pronouncing a foolish curse on any who would eat food before the battle was won. This nearly cost Jonathan his life; he was spared only because of the intervention of the troops in his defense.<\/p>\n<h6>Saul Rejected as King (1 Sm 15:1-35)<\/h6>\n<p>Saul was commanded by the Lord through Samuel to attack the Amalekites and totally destroy them, sparing neither human nor animal life. The Amalekites had previously attempted to destroy Israel shortly after their exodus from Egypt while journeying to Sinai (Ex 17:8-16). Saul disobeyed the Lord in sparing the best of the animals for sacrifice and in sparing Agag, the Amalekite king. The Lord sent Samuel again to rebuke Saul for his disobedience. Samuel charged Saul with rebellion against the Lord and told him that, because he had rejected the word of the Lord, the Lord had rejected him as king.<\/p>\n<h5>Saul and David (1 Sm 16:1—2 Sm 1:27)<\/h5>\n<h6>Samuel Anoints David (1 Sm 16:1-13)<\/h6>\n<p>The Lord instructed Samuel to go to the house of Jesse in Bethlehem to anoint one of his sons to be king in place of Saul. By divine leading, Jesse’s youngest son, David, was shown to be the one whom the Lord had chosen. When Samuel anointed him as king, the Spirit of the Lord came upon him with power.<\/p>\n<h6>David in the Service of Saul (1 Sm 16:14–17:58)<\/h6>\n<p>When Saul became plagued by an evil spirit, his attendants sought a harpist whose music would soothe him. David was the one chosen for this purpose. The position at the court, however, was not permanent, and David divided his time between the court and his home duties. In due time, the Philistines, led by the giant Goliath, encamped against the Israelites. Goliath challenged any Israelite who dared to meet him in individual combat. No Israelite ventured to accept his challenge until David, who was visiting the camp of the Israelite forces to bring food to his brothers, heard the challenge and responded in the strength and power of the Lord. The Lord gave David a great victory because he acknowledged that “the battle is the <span>Lord<\/span>’s” (17:47, <span>rsv<\/span>).<\/p>\n<h6>Saul’s Hatred toward David (1 Sm 18:1–19:24)<\/h6>\n<p>In the aftermath of David’s victory over Goliath, Saul’s son Jonathan pledged loyalty to David in a covenant of friendship. As David achieved further successes in leading Israel’s armies, and as his public acclaim grew, Saul began to fear that David was a threat to his throne (18:14-16, 28-30). Saul, hating David, made several attempts to kill him (18:17, 25; 19:1, 10). David was finally forced to flee and sought refuge with Samuel at Ramah. When Saul and three of his messengers went to Ramah to arrest David, they were so overcome by the Spirit of God that they were incapable of fulfilling their mission.<\/p>\n<h6>David and Jonathan (1 Sm 20:1-42)<\/h6>\n<p>David’s absence from the royal table at the new moon festival provoked Saul to again threaten David’s life. Jonathan met with David at a prearranged place to inform him of the danger and say good-bye. Jonathan and David again pledged themselves to mutual loyalty and kindness. In the encounter it is clear that both men knew that David, not Jonathan, would be the successor to Saul on the throne of Israel.<\/p>\n<h6>David at Nob (1 Sm 21:1-9)<\/h6>\n<p>David went to the priest Ahimelech at Nob and, indicating he was on a secret mission for Saul, asked for bread and for the sword of Goliath, both of which were given to him. One of Saul’s servants, Doeg the Edomite, who was at Nob, observed the transaction.<\/p>\n<h6>David at Gath (1 Sm 21:10-15)<\/h6>\n<p>David then went into Philistine territory to King Achish at Gath. When his identity was discovered, he feigned insanity in order to escape.<\/p>\n<h6>David at Adullam (1 Sm 22:1-5)<\/h6>\n<p>From Gath David went to the cave of Adullam where he was joined by about 400 supporters. He took his parents to Moab for their own protection and then returned to the Forest of Hereth in Judah.<\/p>\n<h6>Saul Kills the Priests at Nob (1 Sm 22:6-23)<\/h6>\n<p>Doeg the Edomite reported to Saul that Ahimelech the priest had given assistance to David. At Saul’s command Doeg massacred all the priests at Nob except Abiathar, who escaped with the ephod and joined David.<\/p>\n<h6>David at Keilah (1 Sm 23:1-13)<\/h6>\n<p>David and his men delivered the citizens of Keilah from Philistine raiders but were forced to leave the city when it was apparent that its unthankful inhabitants were prepared to hand David over to Saul.<\/p>\n<h6>David in the Desert of Ziph (1 Sm 23:14-29)<\/h6>\n<p>While David was in the desert of Ziph, he was encouraged by a visit from Jonathan, who again pledged to him his loyalty. Although the Ziphites promised to aid Saul in capturing David, a Philistine attack forced Saul to abandon his attempt to apprehend him.<\/p>\n<h6>David Spares Saul’s Life (1 Sm 24:1-22)<\/h6>\n<p>While hiding deep in a cave at En-gedi, David was unexpectedly provided the opportunity to take Saul’s life when Saul relieved himself at the entrance to the cave. Nevertheless, because Saul was “the anointed of the Lord,” David spared his life and shamed him into confessing his own wickedness. David did this by showing Saul a piece of his robe that he had cut off while Saul was in the entrance to the cave.<\/p>\n<h6>David, Nabal, and Abigail (1 Sm 25:1-44)<\/h6>\n<p>David was badly mistreated by a sheepherder named Nabal. David was deterred, however, from foolishly taking the man’s life by the discerning words of Nabal’s wife, Abigail. Shortly after this incident, Nabal died and David took Abigail as his wife.<\/p>\n<h6>David Spares Saul’s Life a Second Time (1 Sm 26:1-25)<\/h6>\n<p>For a second time, the Ziphites joined Saul in attempting to capture David. While Saul and his men were sleeping, David and Abishai crept into their camp and took Saul’s spear and water jug. On the next day, David was again able to demonstrate to Saul that he did not seek to steal the kingship from his hands.<\/p>\n<h6>David among the Philistines (1 Sm 27:1-12)<\/h6>\n<p>David eventually became weary of hiding from Saul in Israelite territory; in a time of discouragement, he went again to Philistia to seek refuge beyond Saul’s reach. Ingratiating himself with Achish, a Philistine ruler, he was given the town of Ziklag as a place for himself and his men to reside. From Ziklag, David raided various tribes inhabiting the area south of Philistia, but deceived Achish into thinking he was raiding the territory of Judah.<\/p>\n<h6>Saul and the Medium of Endor (1 Sm 28:1-25)<\/h6>\n<p>The Philistines again gathered an army to fight Israel, and Saul, terrified and seemingly anticipating an imminent defeat, vainly sought for some word from the Lord concerning the outcome of the battle. When this was denied, he went in disguise to a medium at Endor and requested her to bring up to him the spirit of Samuel. Saul was told by this spirit that Israel would be defeated and that he and his sons would die in the upcoming battle.<\/p>\n<h6>The Philistines Mistrust David (1 Sm 29:1-11)<\/h6>\n<p>Although Achish desired David to join the Philistine army in its battle with Israel, the other Philistine commanders mistrusted him and forced Achish to send David and his men back to Ziklag. This turn of events rescued David from a serious dilemma created by his apparent friendship with Achish.<\/p>\n<h6>David Defeats the Amalekites (1 Sm 30:1-31)<\/h6>\n<p>Upon returning to Ziklag, David discovered that in his absence the city had been raided and burned by the Amalekites and that their wives, children, and cattle had been taken captive. After inquiring of the Lord through Abiathar the priest, David and his men went in pursuit of the Amalekites and recovered all they had taken and more. He divided the plunder among his troops and sent gifts from it to various towns in Judah.<\/p>\n<h6>The Death of Saul and His Sons (1 Sm 31:1—2 Sm 1:27)<\/h6>\n<p>As had been predicted, the battle with the Philistines ended in a disastrous defeat for Israel, in which Saul took his own life after being seriously wounded. Jonathan and two other sons of Saul were killed. David mourned for Saul and Jonathan and exalted their memory in his tribute to them recorded in 2 Samuel 1:19-27.<\/p>\n<h5>David (2 Sm 2–24)<\/h5>\n\n<h6>David Anointed King over Judah (2 Sm 2:1-7)<\/h6>\n<p>Subsequent to Saul’s death, the Lord instructed David to go to Hebron, where the tribe of Judah anointed him as their king.<\/p>\n<h6>David, Ishbosheth, and Abner (2 Sm 2:8–4:12)<\/h6>\n<p>Although David became king over Judah, the remaining tribes—under the influence of Abner, commander of Saul’s army—recognized Ishbosheth as Saul’s successor (2:8-10). Ishbosheth was a son of Saul who had survived the battle with the Philistines. Conflict quickly broke out between the men of David, led by Joab, and the men of Ishbosheth, led by Abner. In this conflict Asahel, Joab’s brother, was slain by Abner. As David grew stronger and Ishbosheth weaker, Abner shifted his allegiance from Ishbosheth to David (3:1-21). Joab, however, avenged the blood of his brother Asahel by murdering Abner under the pretense of negotiating with him. Although David detested this act, mourned for Abner, and cursed Joab, the crime was not punished until early in the reign of Solomon (see 1 Kgs 2:5-6, 29-34). Shortly afterward, Ishbosheth was killed by two soldiers, who brought his head to David at Hebron, expecting to be rewarded (2 Sm 4:1-8). David, however, had them both put to death. The only male survivor of Saul’s line was the crippled son of Jonathan named Mephibosheth.<\/p>\n<h6>David King over All Israel (2 Sm 5)<\/h6>\n<p>After Ishbosheth’s death, David was made king over all the tribes at Hebron. One of David’s first acts as king was to capture the fortress of Zion from the Jebusites. David established Zion as his capital and built a palace there for his residence.<\/p>\n<h6>The Ark Brought to Jerusalem (2 Sm 6)<\/h6>\n<p>Recognizing the importance of the ark as a symbol of God’s presence with his people, David determined that it should be brought to Jerusalem from the obscurity of the house of Abinadab in Kiriath-jearim, where it had remained throughout the entirety of Saul’s reign. Violation of prescriptions for handling the ark led to the death of Uzzah, one of Abinadab’s sons, and delayed the ark’s conveyance to Jerusalem for three months. In a second attempt David led a joyful procession into the city of Jerusalem, where the ark was placed in a tent that had been prepared for it.<\/p>\n<h6>David, Nathan, and the Temple (2 Sm 7)<\/h6>\n<p>It soon became David’s desire to build a temple to house the ark and provide a center for Israel’s worship of the Lord. The Lord told David through Nathan the prophet that he was not to build the Lord a house (temple) but that the Lord would build him a house (a dynasty) that would endure forever. Here the line of the promised seed is narrowed to the house of David within the tribe of Judah. This promise finds its fulfillment in the birth of Jesus, who was the “son of David, the son of Abraham” (see Mt 1:1). It would be the task of Solomon, David’s son, to construct the temple (2 Sm 7:13).<\/p>\n<h6>David’s Victories (2 Sm 8)<\/h6>\n<p>David was able to defeat numerous surrounding peoples, to extend Israel’s borders, and to establish a time of prosperity and rest for the nation.<\/p>\n<h6>David and Mephibosheth (2 Sm 9)<\/h6>\n<p>Remembering his covenant with Jonathan (see 1 Sm 18:1-3; 20:13-16, 42), David inquired concerning survivors of the house of Saul to whom he could show kindness. When Mephibosheth was sought out, David brought him to the court to enjoy the honor of eating at the king’s table.<\/p>\n<h6>David and Bathsheba (2 Sm 10–12)<\/h6>\n<p>During a war with the Ammonites, David committed adultery with the wife of one of his soldiers, Uriah the Hittite. When Bathsheba became pregnant, David attempted to get Uriah to sleep with her. When this failed, David arranged for Uriah’s certain death in battle. These sinful acts provoked God’s wrath (2 Sm 12:10-12) and David experienced the bitter fruits of his misconduct during the remainder of his life.<\/p>\n<h6>Amnon, Absalom, and Tamar (2 Sm 13)<\/h6>\n<p>David’s oldest son, Amnon, feigned sickness in order to arrange for his half sister, Tamar, to care for him. When Tamar refused Amnon’s sexual advances to her, he raped her. This incident enraged Tamar’s full brother Absalom, who determined to avenge his sister by killing Amnon. Absalom waited two years and then arranged for the murder of Amnon during the festivities of the time of sheepshearing. He then fled to Geshur, a small city-state in Syria, where his maternal grandfather was king.<\/p>\n<h6>David and Absalom (2 Sm 14–19)<\/h6>\n<p>Absalom remained in exile for three years until Joab arranged for his return by securing a renunciation of blood revenge from David (14:1-27). Upon Absalom’s return, however, David refused to see him for two years, until they were finally reconciled. In this whole episode David sidestepped the issues of repentance and justice and took no effective disciplinary action. In the meantime Absalom conspired to take the throne from David his father by attempting to discredit his administration of justice, and by seeking to win the favor of the people and members of David’s court. After four years, Absalom proclaimed himself king in Hebron and gathered sufficient military strength to force his father to flee from Jerusalem (ch 15). Failure to immediately pursue David led to the defeat of Absalom’s forces and to Absalom’s own death at the hand of Joab, David’s commander. David mourned for his son Absalom (19:1-8), but he was able to return to Jerusalem and to reestablish his government. David disciplined Joab for killing Absalom by replacing him as commander of his troops with Amasa.<\/p>\n<h6>Rebellion of Sheba (2 Sm 20)<\/h6>\n<p>In the unsettled conditions immediately after David’s return to Jerusalem, another abortive revolt was attempted by Sheba of the tribe of Benjamin. Joab, in defiance of David’s disciplinary action, killed Amasa, pursued Sheba, and crushed his revolt.<\/p>\n<h6>David and the Gibeonites (2 Sm 21:1-14)<\/h6>\n<p>At some unspecified time during David’s reign, the land suffered a three-year famine. It was revealed to David by the Lord that the famine was due to Saul’s violation of an Israelite treaty with the Gibeonites (see Jos 9:15, 18-27). This offense was atoned for by giving seven descendants of Saul to the Gibeonites for execution.<\/p>\n<h6>David and the Philistines (2 Sm 21:15-22)<\/h6>\n<p>In this pericope four episodes of heroic accomplishments by David’s mighty men against the Philistines are recounted.<\/p>\n<h6>David’s Song of Praise (2 Sm 22)<\/h6>\n<p>In a beautiful song of praise, David described his deliverance from his enemies and the help with which the Lord sustained him. The same song occurs with minor variations in Psalm 18.<\/p>\n<h6>David’s Last Words (2 Sm 23:1-7)<\/h6>\n<p>In a brief statement, David acknowledges the work of God’s Spirit in enabling him to speak God’s word, and proclaims his confidence in the realization of the Lord’s promise to him and his dynasty.<\/p>\n<h6>David’s Mighty Men (2 Sm 23:8-39)<\/h6>\n<p>This pericope contains a list of 37 of David’s warriors and a description of some of their accomplishments.<\/p>\n<h6>The Census and David’s Punishment (2 Sm 24:1-25)<\/h6>\n<p>David’s decision to take a census of his fighting men reflected an improper trust in military-political organization and power. The Lord judged him by sending a plague on the land that killed many people. At the word of the Lord through Gad the prophet, David built an altar on the threshing floor of Araunah, which was later to become the site of the temple (see 2 Chr 3:1). The Lord responded to David’s sacrifices and prayers on behalf of the people; the plague was stopped.<\/p>\n<p><em>See also<\/em> David; Samuel (Person); Saul #2.<\/p>","summary_ro":"SAMUEL, Books of First and Second Preview • Name • Author and Date • Purpose and Theological Teaching • Content Name First and Second Samuel derive their names from the individual whom God used to establish kingship in Israel. Samuel is the most prominent figure in the early narratives of 1 Samuel. His key role in leading the nation of Israel through the transition from the period of the judges to that of the monarchy warrants the use of his name as the title for the book. These books, howeve...","summary_en":"SAMUEL, Books of First and Second Preview • Name • Author and Date • Purpose and Theological Teaching • Content Name First and Second Samuel derive their names from the individual whom God used to establish kingship in Israel. Samuel is the most prominent figure in the early narratives of 1 Samuel. His key role in leading the nation of Israel through the transition from the period of the judges to that of the monarchy warrants the use of his name as the title for the book. These books, howeve...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","content_en":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","summary_ro":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","summary_en":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","content_en":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","summary_ro":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","summary_en":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","summary_ro":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","summary_en":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","content_en":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","summary_ro":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","summary_en":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","content_en":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","summary_ro":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","summary_en":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","summary_ro":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","summary_en":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","content_en":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","summary_ro":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","summary_en":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","content_en":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","summary_ro":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","summary_en":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","summary_ro":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","summary_en":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129512,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","content_en":"<p><strong>10:1-19<\/strong> Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.<\/p>","summary_ro":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","summary_en":"10:1-19 Following the interlude of ch 9, the narrative returns to David’s military feats. The Ammonites were likely the dominant political power in Transjordan (the area east of the Jordan) during Saul’s reign and the early years of David’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129513,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","content_en":"<p><strong>10:1-5<\/strong> The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).<\/p>","summary_ro":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","summary_en":"10:1-5 The king of Ammon insulted David’s ambassadors, which led to two battles between Israel and Ammon (10:6–12:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129514,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:1","title_en":"Study Note: 2 Samuel 10:1","content_ro":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","content_en":"<p><strong>10:1<\/strong> <em>Some time after this:<\/em> King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.<\/p>","summary_ro":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","summary_en":"10:1 Some time after this: King Hadadezer appears in 10:1-19 as David’s active and capable foe (10:16), yet in 8:1-18 David had defeated him (8:3) and plundered his city (8:7, 12). Either Hadadezer was still alive, had regrouped, and revolted in 10:1-19; or possibly 10:1-19 unpacks the events of 8:1-18 as a prelude to 11:1-27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":21720,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26843,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nahash","title_en":"Nahash","content_ro":"<h3>NAHASH<\/h3>\n<li>1. King of the Ammonites who laid siege to Jabesh-gilead during the days of Saul. The men of the city, offering themselves in servitude, petitioned Nahash to make a treaty with them; he agreed to do so on the condition that he gouge out each one’s right eye to shame all of Israel. Given a week’s reprieve from his threat, the men of Jabesh organized a secret war plan with Saul and Israel, resulting in the destruction of Nahash’s Ammonite army (1 Sm 11:1-2; 12:12). He later honored a reconciliation with David, which his son Hanun, on bad counsel, disregarded (2 Sm 10:2; 1 Chr 19:1-2).<\/li>\n<li>2. Father of Abigail and Zeruiah (2 Sm 17:25). In 1 Chronicles 2:16, Abigail and Zeruiah are listed as the daughters of Jesse and the sisters of David and his brothers. Various theories have been offered to resolve this difference. The most feasible suggests that Nahash’s wife bore him Abigail and Zeruiah; after his death, his widow married Jesse and subsequently bore David.<\/li>\n<li>3. Father of Shobi from Rabbah, the chief Ammonite city east of the Jordan. Shobi, along with Makir and Barzillai, took care of David’s domestic needs during his flight from Absalom (2 Sm 17:27). He is perhaps identifiable with #1 above.<\/li>","content_en":"<h3>NAHASH<\/h3>\n<li>1. King of the Ammonites who laid siege to Jabesh-gilead during the days of Saul. The men of the city, offering themselves in servitude, petitioned Nahash to make a treaty with them; he agreed to do so on the condition that he gouge out each one’s right eye to shame all of Israel. Given a week’s reprieve from his threat, the men of Jabesh organized a secret war plan with Saul and Israel, resulting in the destruction of Nahash’s Ammonite army (1 Sm 11:1-2; 12:12). He later honored a reconciliation with David, which his son Hanun, on bad counsel, disregarded (2 Sm 10:2; 1 Chr 19:1-2).<\/li>\n<li>2. Father of Abigail and Zeruiah (2 Sm 17:25). In 1 Chronicles 2:16, Abigail and Zeruiah are listed as the daughters of Jesse and the sisters of David and his brothers. Various theories have been offered to resolve this difference. The most feasible suggests that Nahash’s wife bore him Abigail and Zeruiah; after his death, his widow married Jesse and subsequently bore David.<\/li>\n<li>3. Father of Shobi from Rabbah, the chief Ammonite city east of the Jordan. Shobi, along with Makir and Barzillai, took care of David’s domestic needs during his flight from Absalom (2 Sm 17:27). He is perhaps identifiable with #1 above.<\/li>","summary_ro":"NAHASH 1. King of the Ammonites who laid siege to Jabesh-gilead during the days of Saul. The men of the city, offering themselves in servitude, petitioned Nahash to make a treaty with them; he agreed to do so on the condition that he gouge out each one’s right eye to shame all of Israel. Given a week’s reprieve from his threat, the men of Jabesh organized a secret war plan with Saul and Israel, resulting in the destruction of Nahash’s Ammonite army (1 Sm 11:1-2; 12:12). He later honored a rec...","summary_en":"NAHASH 1. King of the Ammonites who laid siege to Jabesh-gilead during the days of Saul. The men of the city, offering themselves in servitude, petitioned Nahash to make a treaty with them; he agreed to do so on the condition that he gouge out each one’s right eye to shame all of Israel. Given a week’s reprieve from his threat, the men of Jabesh organized a secret war plan with Saul and Israel, resulting in the destruction of Nahash’s Ammonite army (1 Sm 11:1-2; 12:12). He later honored a rec...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:2","title_en":"Study Note: 2 Samuel 10:2","content_ro":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","content_en":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","summary_ro":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","summary_en":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:2","title_en":"Study Note: 2 Samuel 10:2","content_ro":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","content_en":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","summary_ro":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","summary_en":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:2","title_en":"Study Note: 2 Samuel 10:2","content_ro":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","content_en":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","summary_ro":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","summary_en":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129515,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:2","title_en":"Study Note: 2 Samuel 10:2","content_ro":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","content_en":"<p><strong>10:2<\/strong> In both chs 9 and 10, David wanted to <em>show loyalty<\/em> (<span class=\"hebrew\" lang=\"he\">khesed;<\/span> also in 9:1, 3).<\/p>","summary_ro":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","summary_en":"10:2 In both chs 9 and 10, David wanted to show loyalty (khesed; also in 9:1, 3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":14945,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadadezer","title_en":"Hadadezer","content_ro":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","content_en":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","summary_ro":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","summary_en":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:4","title_en":"Study Note: 2 Samuel 10:4","content_ro":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","content_en":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","summary_ro":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","summary_en":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:4","title_en":"Study Note: 2 Samuel 10:4","content_ro":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","content_en":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","summary_ro":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","summary_en":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:4","title_en":"Study Note: 2 Samuel 10:4","content_ro":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","content_en":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","summary_ro":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","summary_en":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129516,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:4","title_en":"Study Note: 2 Samuel 10:4","content_ro":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","content_en":"<p><strong>10:4<\/strong> Shaving <em>half of each man’s beard<\/em> was intended to maximize the humiliation and ridicule. • <em>cut off their robes:<\/em> The humiliating display of genitalia or the <em>buttocks<\/em> was associated with military defeat and exile (Isa 20).<\/p>","summary_ro":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","summary_en":"10:4 Shaving half of each man’s beard was intended to maximize the humiliation and ridicule. • cut off their robes: The humiliating display of genitalia or the buttocks was associated with military defeat and exile (Isa 20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":19131,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jericho","title_en":"Jericho","content_ro":"<h3>JERICHO<\/h3>\n<p>Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15).<\/p>\n<p>Jericho was located on the west side of the Jordan River about five miles (8 kilometers) from the southernmost fords and about ten miles (16 kilometers) northwest of the Dead Sea. Being in the broad part of the plain of the Jordan, it lies nearly 1,000 feet (305 meters) below sea level and about 3,500 feet (1,067 meters) below Jerusalem, which was a mere 17 miles (27 kilometers) away. This simple topographical fact explains the incidental words in Jesus’ parable of the good Samaritan, “down from Jerusalem to Jericho” (Lk 10:30).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Prebiblical Record<\/h5>\n<p>Jericho was a large and thriving city for centuries, even millennia, before the Bible first mentions it in connection with the exodus from Egypt. In fact, Jericho is one of the oldest cities in the world, with remains dating to and before the Neolithic Age 10,000 years ago.<\/p>\n<p>For three reasons primitive people would have chosen this site, first as a settlement and eventually as a key city: (1) It has a copious spring, now called Elisha’s Fountain (cf. 2 Kgs 2:18-22). (2) It has a warm climate in the winter, although “hot” describes it in the summer. (3) It is strategically located at a Jordan ford and at the base of several routes leading westward to the foothills.<\/p>\n<p>The comings and goings of various populations can be reconstructed only sketchily from noninscriptional archaeological data. The civilizations grew more complex over the years, going from a simple food-gathering economy at first to the relatively complex urban society, complete with king, soldiers, and guest houses, that Joshua encountered. The first certain identification of its inhabitants occurs in Numbers 13:29: “The Hittites, the Jebusites, and the Amorites dwell in the hill country; and the Canaanites dwell by the sea, and along the Jordan” (<span>rsv<\/span>).<\/p>\n\n<h5>In the Old Testament<\/h5>\n<p>The Jericho of the OT is best known as the first city taken by the invading Israelites through the miracle of the falling walls. Having spent some time on the east bank of the Jordan in the plains of Moab (Nm 22:1; 26:3, 63), the Israelites targeted it as the first military objective in the Conquest. Joshua sent spies to reconnoiter the land and the city. Rahab the harlot took them in and later engineered their escape. For her cooperation, she and her family were spared when Israel destroyed the city (Jos 2, 6). The fall of the city itself occurred after the Israelites had marched around it in silence, except for the continual blowing of trumpets, once a day for six days and then seven times on the seventh day. Then, as the priests blew the trumpets, the people shouted and the walls collapsed.<\/p>\n<p>Joshua laid a curse on anyone who might rebuild Jericho (Jos 6:26). The curse was fulfilled about 500 years later when Hiel rebuilt the city at the cost of two of his sons (1 Kgs 16:34).<\/p>\n<p>Jericho was in the territory of Benjamin but right on the border with the territory of Ephraim to the north (Jos 16:1, 7; 18:12, 21) and appears in scattered incidents throughout the rest of the OT. In 2 Samuel 10:5 (see also 1 Chr 19:5) David had his humiliated ambassadors wait there until their beards grew back. It served as a kind of headquarters for Elisha and apparently was where a “company of the prophets” lived (2 Kgs 2:5; cf. 1 Sm 10:5). During the time of Ahaz, a return of prisoners took place there (2 Chr 28:15). When Jerusalem fell in 586 <span>BC<\/span>, the reigning king, Zedekiah, fled to near Jericho but was caught by the Babylonians, who later put out his eyes at Riblah in Syria (2 Kgs 25:5; Jer 39:5; 52:8). The last OT references to Jericho are in the census lists of Ezra (Ezr 2:34) and Nehemiah (Neh 7:36). Men from Jericho also helped rebuild the Jerusalem wall (3:2).<\/p>\n<h5>In the New Testament<\/h5>\n<p>First, it must be understood that the Jericho of NT times was built by Herod more than a mile to the south of the OT site, at the mouth of the Wadi Qilt. It is possible to sort out the healing of the blind men episodes in the synoptic Gospels by understanding that Jesus was passing from the site of ancient Jericho (Mt 20:29; Mk 10:46) and approaching Herodian Jericho (Lk 18:35). The modern city of Jericho includes both these sites. As Jesus passed through Jericho (19:1) he met and ate with Zacchaeus, the wealthy chief tax collector of the new Roman Jericho. The city also figures in the parable of the Good Samaritan (10:30-37).<\/p>\n<h5>Postbiblical Record<\/h5>\n<p>While ancient Jericho was of small consequence after its destruction under Joshua, the Jericho of Herod was a city of beauty and importance. But even this city fell into decay with the decline of Roman influence in the Middle East. Most of what we know of the city until modern times comes from the writings of pilgrims to the Holy Land. They usually report seeing certain things of biblical significance, such as the tree that Zacchaeus climbed, but they also report that Jericho was a squalid, wretched Muslim village. And such it has been until relatively recent times, when it grew in size and importance as a major West Bank city.<\/p>","content_en":"<h3>JERICHO<\/h3>\n<p>Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15).<\/p>\n<p>Jericho was located on the west side of the Jordan River about five miles (8 kilometers) from the southernmost fords and about ten miles (16 kilometers) northwest of the Dead Sea. Being in the broad part of the plain of the Jordan, it lies nearly 1,000 feet (305 meters) below sea level and about 3,500 feet (1,067 meters) below Jerusalem, which was a mere 17 miles (27 kilometers) away. This simple topographical fact explains the incidental words in Jesus’ parable of the good Samaritan, “down from Jerusalem to Jericho” (Lk 10:30).<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>Prebiblical Record<\/h5>\n<p>Jericho was a large and thriving city for centuries, even millennia, before the Bible first mentions it in connection with the exodus from Egypt. In fact, Jericho is one of the oldest cities in the world, with remains dating to and before the Neolithic Age 10,000 years ago.<\/p>\n<p>For three reasons primitive people would have chosen this site, first as a settlement and eventually as a key city: (1) It has a copious spring, now called Elisha’s Fountain (cf. 2 Kgs 2:18-22). (2) It has a warm climate in the winter, although “hot” describes it in the summer. (3) It is strategically located at a Jordan ford and at the base of several routes leading westward to the foothills.<\/p>\n<p>The comings and goings of various populations can be reconstructed only sketchily from noninscriptional archaeological data. The civilizations grew more complex over the years, going from a simple food-gathering economy at first to the relatively complex urban society, complete with king, soldiers, and guest houses, that Joshua encountered. The first certain identification of its inhabitants occurs in Numbers 13:29: “The Hittites, the Jebusites, and the Amorites dwell in the hill country; and the Canaanites dwell by the sea, and along the Jordan” (<span>rsv<\/span>).<\/p>\n\n<h5>In the Old Testament<\/h5>\n<p>The Jericho of the OT is best known as the first city taken by the invading Israelites through the miracle of the falling walls. Having spent some time on the east bank of the Jordan in the plains of Moab (Nm 22:1; 26:3, 63), the Israelites targeted it as the first military objective in the Conquest. Joshua sent spies to reconnoiter the land and the city. Rahab the harlot took them in and later engineered their escape. For her cooperation, she and her family were spared when Israel destroyed the city (Jos 2, 6). The fall of the city itself occurred after the Israelites had marched around it in silence, except for the continual blowing of trumpets, once a day for six days and then seven times on the seventh day. Then, as the priests blew the trumpets, the people shouted and the walls collapsed.<\/p>\n<p>Joshua laid a curse on anyone who might rebuild Jericho (Jos 6:26). The curse was fulfilled about 500 years later when Hiel rebuilt the city at the cost of two of his sons (1 Kgs 16:34).<\/p>\n<p>Jericho was in the territory of Benjamin but right on the border with the territory of Ephraim to the north (Jos 16:1, 7; 18:12, 21) and appears in scattered incidents throughout the rest of the OT. In 2 Samuel 10:5 (see also 1 Chr 19:5) David had his humiliated ambassadors wait there until their beards grew back. It served as a kind of headquarters for Elisha and apparently was where a “company of the prophets” lived (2 Kgs 2:5; cf. 1 Sm 10:5). During the time of Ahaz, a return of prisoners took place there (2 Chr 28:15). When Jerusalem fell in 586 <span>BC<\/span>, the reigning king, Zedekiah, fled to near Jericho but was caught by the Babylonians, who later put out his eyes at Riblah in Syria (2 Kgs 25:5; Jer 39:5; 52:8). The last OT references to Jericho are in the census lists of Ezra (Ezr 2:34) and Nehemiah (Neh 7:36). Men from Jericho also helped rebuild the Jerusalem wall (3:2).<\/p>\n<h5>In the New Testament<\/h5>\n<p>First, it must be understood that the Jericho of NT times was built by Herod more than a mile to the south of the OT site, at the mouth of the Wadi Qilt. It is possible to sort out the healing of the blind men episodes in the synoptic Gospels by understanding that Jesus was passing from the site of ancient Jericho (Mt 20:29; Mk 10:46) and approaching Herodian Jericho (Lk 18:35). The modern city of Jericho includes both these sites. As Jesus passed through Jericho (19:1) he met and ate with Zacchaeus, the wealthy chief tax collector of the new Roman Jericho. The city also figures in the parable of the Good Samaritan (10:30-37).<\/p>\n<h5>Postbiblical Record<\/h5>\n<p>While ancient Jericho was of small consequence after its destruction under Joshua, the Jericho of Herod was a city of beauty and importance. But even this city fell into decay with the decline of Roman influence in the Middle East. Most of what we know of the city until modern times comes from the writings of pilgrims to the Holy Land. They usually report seeing certain things of biblical significance, such as the tree that Zacchaeus climbed, but they also report that Jericho was a squalid, wretched Muslim village. And such it has been until relatively recent times, when it grew in size and importance as a major West Bank city.<\/p>","summary_ro":"JERICHO Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15). Jericho was located on ...","summary_en":"JERICHO Ancient city on the west side of the Jordan River. The name Jericho may be connected to the ancient name of the Canaanite moon god. The Hebrew words for moon, month, new moon, and Jericho are very similar. Others associate it with the word for spirit or smell, assuming that the pleasant fragrances of the fruits and spices that grew in this oasis occasioned the name of the place. The OT occasionally calls it “the city of palm trees” (e.g., Dt 34:3; 2 Chr 28:15). Jericho was located on ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:5","title_en":"Study Note: 2 Samuel 10:5","content_ro":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","content_en":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","summary_ro":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","summary_en":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:5","title_en":"Study Note: 2 Samuel 10:5","content_ro":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","content_en":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","summary_ro":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","summary_en":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:5","title_en":"Study Note: 2 Samuel 10:5","content_ro":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","content_en":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","summary_ro":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","summary_en":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129517,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:5","title_en":"Study Note: 2 Samuel 10:5","content_ro":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","content_en":"<p><strong>10:5<\/strong> The city of <em>Jericho<\/em> had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.<\/p>","summary_ro":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","summary_en":"10:5 The city of Jericho had not yet been formally reconstructed (see 1 Kgs 16:34), but the site was located adjacent to the largest and most plentiful spring in the land, so people continued to dwell in the area. Anyone traveling from Ammon to Jerusalem would pass right by it. It was a place of seclusion from the men’s humiliation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":41591,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69217,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96843,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124469,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4545,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Rehob","title_en":"Beth-Rehob","content_ro":"<h3>BETH-REHOB<\/h3>\n<p>City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). <em>See<\/em> Rehob (Place).<\/p>","content_en":"<h3>BETH-REHOB<\/h3>\n<p>City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). <em>See<\/em> Rehob (Place).<\/p>","summary_ro":"BETH-REHOB City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). See Rehob (Place).","summary_en":"BETH-REHOB City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). See Rehob (Place).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14946,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadadezer","title_en":"Hadadezer","content_ro":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","content_en":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","summary_ro":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","summary_en":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17959,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ish-Tob*","title_en":"Ish-Tob*","content_ro":"<h3>ISH-TOB*<\/h3>\n<p>KJV translation for “men of Tob” in 2 Samuel 10:6-8. <em>See<\/em> Tob.<\/p>","content_en":"<h3>ISH-TOB*<\/h3>\n<p>KJV translation for “men of Tob” in 2 Samuel 10:6-8. <em>See<\/em> Tob.<\/p>","summary_ro":"ISH-TOB* KJV translation for “men of Tob” in 2 Samuel 10:6-8. See Tob.","summary_en":"ISH-TOB* KJV translation for “men of Tob” in 2 Samuel 10:6-8. See Tob.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32622,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehob (Place)","title_en":"Rehob (Place)","content_ro":"<h3>REHOB (P<span>lace<\/span>)<\/h3>\n<li>1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8).<\/li>\n<li>2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identify the references as one city.<\/li>\n<li><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/li>","content_en":"<h3>REHOB (P<span>lace<\/span>)<\/h3>\n<li>1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8).<\/li>\n<li>2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identify the references as one city.<\/li>\n<li><em>See also<\/em> Cities of Refuge; Levitical Cities.<\/li>","summary_ro":"REHOB (Place) 1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8). 2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identif...","summary_en":"REHOB (Place) 1. Northernmost territory explored by the Israelite spies prior to occupation of Canaan (Nm 13:21). It agrees with the location of Beth-rehob (Jgs 18:28) and is mentioned with Zobah and Maacah as an opponent of David in the Ammonite war (2 Sm 10:6-8). 2. Two cities belonging to Asher’s tribe (Jos 19:28-30). One was given to the Levitical family of Gershon (Jos 21:31) and became a city of refuge (1 Chr 6:75). The other remained in Canaanite hands (Jgs 1:31). Some scholars identif...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tob","title_en":"Tob","content_ro":"<h3>TOB<\/h3>\n<p>Place where Jephthah fled after his half brothers threw him out for being illegitimate (Jgs 11:3-5). During the reign of David, the Ammonites hired 12,000 men from Tob as mercenaries to fight against David (2 Sm 10:6-8). It is probably the same as the Aramite kingdom named Tob, which was located in the desert east or northeast of Gilead. During the Maccabean period, a Jewish colony was located in Tob.<\/p>","content_en":"<h3>TOB<\/h3>\n<p>Place where Jephthah fled after his half brothers threw him out for being illegitimate (Jgs 11:3-5). During the reign of David, the Ammonites hired 12,000 men from Tob as mercenaries to fight against David (2 Sm 10:6-8). It is probably the same as the Aramite kingdom named Tob, which was located in the desert east or northeast of Gilead. During the Maccabean period, a Jewish colony was located in Tob.<\/p>","summary_ro":"TOB Place where Jephthah fled after his half brothers threw him out for being illegitimate (Jgs 11:3-5). During the reign of David, the Ammonites hired 12,000 men from Tob as mercenaries to fight against David (2 Sm 10:6-8). It is probably the same as the Aramite kingdom named Tob, which was located in the desert east or northeast of Gilead. During the Maccabean period, a Jewish colony was located in Tob.","summary_en":"TOB Place where Jephthah fled after his half brothers threw him out for being illegitimate (Jgs 11:3-5). During the reign of David, the Ammonites hired 12,000 men from Tob as mercenaries to fight against David (2 Sm 10:6-8). It is probably the same as the Aramite kingdom named Tob, which was located in the desert east or northeast of Gilead. During the Maccabean period, a Jewish colony was located in Tob.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39502,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zobah","title_en":"Zobah","content_ro":"<h3>ZOBAH<\/h3>\n<p>Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadezer’s army counterattacked, they were again defeated decisively by David (2 Sm 10:15-19; 1 Chr 19:16-19).<\/p>","content_en":"<h3>ZOBAH<\/h3>\n<p>Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadezer’s army counterattacked, they were again defeated decisively by David (2 Sm 10:15-19; 1 Chr 19:16-19).<\/p>","summary_ro":"ZOBAH Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadeze...","summary_en":"ZOBAH Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadeze...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:6","title_en":"Study Note: 2 Samuel 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","summary_ro":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","summary_en":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:6","title_en":"Study Note: 2 Samuel 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","summary_ro":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","summary_en":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:6","title_en":"Study Note: 2 Samuel 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","summary_ro":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","summary_en":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129518,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:6","title_en":"Study Note: 2 Samuel 10:6","content_ro":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","content_en":"<p><strong>10:6<\/strong> <em>Aramean foot soldiers:<\/em> See 8:5-6. • <em>Beth-rehob and Zobah:<\/em> See 8:3, 12. • <em>the land of Tob<\/em> (literally <em>the man of Tob<\/em>) possibly refers to a vassal king and region under Hadadezer’s sovereignty.<\/p>","summary_ro":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","summary_en":"10:6 Aramean foot soldiers: See 8:5-6. • Beth-rehob and Zobah: See 8:3, 12. • the land of Tob (literally the man of Tob) possibly refers to a vassal king and region under Hadadezer’s sovereignty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":41448,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69074,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96700,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124326,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19893,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":4547,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Rehob","title_en":"Beth-Rehob","content_ro":"<h3>BETH-REHOB<\/h3>\n<p>City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). <em>See<\/em> Rehob (Place).<\/p>","content_en":"<h3>BETH-REHOB<\/h3>\n<p>City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). <em>See<\/em> Rehob (Place).<\/p>","summary_ro":"BETH-REHOB City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). See Rehob (Place).","summary_en":"BETH-REHOB City or district mentioned in Judges 18:28 and 2 Samuel 10:6; probably the northernmost point reached by the 12 Israelite spies when they searched out the land of Canaan. It is probably identifiable with Rehob (Nm 13:21; 2 Sm 10:8). See Rehob (Place).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:8","title_en":"Study Note: 2 Samuel 10:8","content_ro":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","content_en":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","summary_ro":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","summary_en":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:8","title_en":"Study Note: 2 Samuel 10:8","content_ro":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","content_en":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","summary_ro":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","summary_en":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:8","title_en":"Study Note: 2 Samuel 10:8","content_ro":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","content_en":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","summary_ro":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","summary_en":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129519,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:8","title_en":"Study Note: 2 Samuel 10:8","content_ro":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","content_en":"<p><strong>10:8<\/strong> The Israelites had a double battle: against the Ammonites in front of their fortifications <em>at the entrance of the city gate<\/em> and against the Aramean army <em>in the open fields.<\/em><\/p>","summary_ro":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","summary_en":"10:8 The Israelites had a double battle: against the Ammonites in front of their fortifications at the entrance of the city gate and against the Aramean army in the open fields.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":41410,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69036,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96662,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124288,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","content_en":"<h3>Abishai<\/h3>\n<p>Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16).<\/p>\n<p>Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David leave Jerusalem, the king was cursed by Shimei, a member of Saul’s family, and Abishai wanted to execute Shimei (2 Sam 16:5-9). David twice rejected that proposal (2 Sam 16:10-13; 19:18-23). The vengeful spirit of Abishai and his brothers also came out in an earlier conflict: After Saul’s general, Abner, killed Abishai’s brother Asahel in self-defense, Joab and Abishai took revenge by killing Abner (3:22-30).<\/p>\n<p>Abishai was brave and very capable. He once killed three hundred soldiers in a single battle. For this, he was made leader of the Thirty, a group of especially skillful warriors surpassed only by the Three (1 Chr 11:20-21). Abishai also won a major victory over the Edomites (1 Chr 18:12-13). In a battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sam 21:15-17). Abishai also led the army, and when it divided for strategic purposes, Abishai led one group while his brother Joab led the other (10:1-19; 18:1-18). Their military efforts were usually very successful.<\/p>\n<p>Though Joab’s actions eventually led to his death, we nowhere read about the same fate befalling Abishai, who, like Joab, was a violently impulsive military leader.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 26:6-12; 2 Sam 2:18; 3:30, 39; 10:10-14; 16:9-12; 18:1-8; 19:21-23; 20:6-10; 21:17; 23:18-19; 1 Chr 2:16; 11:20-21; 18:12-13; 19:11-15<\/p>","summary_ro":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","summary_en":"Abishai Abishai was a powerful and successful warrior and a leader in David’s army. He was David’s nephew, a son of David’s sister Zeruiah and the brother of Joab and Asahel (1 Chr 2:13-16). Abishai was completely devoted to David and quick to suggest violence against David’s enemies. When God allowed David and Abishai to penetrate Saul’s war camp while the troops were sleeping, Abishai wanted to assassinate Saul, but David restrained him. Later, when the revolt of Absalom required that David...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":46642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:12","title_en":"Study Note: 2 Samuel 10:12","content_ro":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","summary_ro":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","summary_en":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:12","title_en":"Study Note: 2 Samuel 10:12","content_ro":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","summary_ro":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","summary_en":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:12","title_en":"Study Note: 2 Samuel 10:12","content_ro":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","summary_ro":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","summary_en":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129520,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:12","title_en":"Study Note: 2 Samuel 10:12","content_ro":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","content_en":"<p><strong>10:12<\/strong> <em>Be courageous!<\/em> Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).<\/p>","summary_ro":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","summary_en":"10:12 Be courageous! Often the priest or another leader offered prebattle exhortations (cp. Num 31:6; Deut 20:2; Judg 4:14; 1 Sam 4:4; 14:3; 23:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":14947,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadadezer","title_en":"Hadadezer","content_ro":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","content_en":"<h3>HADADEZER<\/h3>\n<p>King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, <span>kjv<\/span> “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon—died. The servants were mistreated and humiliated (v 4). So David sent Joab against Ammon after Ammon allied with Syria as protection against Israel (v 6). Joab defeated the combined armies (vv 15-19; see also 1 Chr 19:16, 19). After Joab’s victory, Hadadezer sent more troops from “beyond the river.” The armies met at Helam, David was victorious, and Hadadezer begged for peace, thereby becoming a tributary to Israel.<\/p>\n<p><em>See also<\/em> Israel, History of; Syria, Syrians.<\/p>","summary_ro":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","summary_en":"HADADEZER King of Zobah in Syria during David’s reign in Israel. He apparently ruled a region from Ammon in the south to the Euphrates in the east. According to 2 Samuel 8:3-12 (see also 1 Chr 18:3-10, kjv “Hadarezer”), Hadadezer attempted to restore his power. David engaged him in battle at the river Euphrates and defeated him. When the Syrians came to his aid, David defeated them and occupied Damascus. In 2 Samuel 10 David sent servants to comfort Hanun when his father—Nahash, king of Ammon...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39503,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zobah","title_en":"Zobah","content_ro":"<h3>ZOBAH<\/h3>\n<p>Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadezer’s army counterattacked, they were again defeated decisively by David (2 Sm 10:15-19; 1 Chr 19:16-19).<\/p>","content_en":"<h3>ZOBAH<\/h3>\n<p>Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadezer’s army counterattacked, they were again defeated decisively by David (2 Sm 10:15-19; 1 Chr 19:16-19).<\/p>","summary_ro":"ZOBAH Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadeze...","summary_en":"ZOBAH Aramean nation suffering military defeat from Israel during the early kingdom period. King Saul defeated the kings of Zobah (1 Sm 14:47). Soon after David became king of Israel, he defeated Hadadezer the son of Rehob, king of Zobah (2 Sm 8:3-5, 12; 1 Chr 18:3-10; Ps 60 title). Later, the Ammonites hired 20,000 “Syrians of Zobah” for an anticipated attack by David’s forces. The coalition of Ammonites and hired mercenaries was defeated by soldiers led by Joab (2 Sm 10:6-14). When Hadadeze...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":1041,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alema","title_en":"Alema","content_ro":"<h3>ALEMA<\/h3>\n<p>City in Gilead from which Judas Maccabeus liberated Jews who had been surrounded by hostile Gentiles (1 Macc 5:24-35). Most authorities place it some 25 to 35 miles (40 to 55 kilometers) east of the Sea of Galilee, perhaps at modern Alma in Gilead. Helam, scene of a decisive victory by David, might be the same site (2 Sm 10:16-17).<\/p>","content_en":"<h3>ALEMA<\/h3>\n<p>City in Gilead from which Judas Maccabeus liberated Jews who had been surrounded by hostile Gentiles (1 Macc 5:24-35). Most authorities place it some 25 to 35 miles (40 to 55 kilometers) east of the Sea of Galilee, perhaps at modern Alma in Gilead. Helam, scene of a decisive victory by David, might be the same site (2 Sm 10:16-17).<\/p>","summary_ro":"ALEMA City in Gilead from which Judas Maccabeus liberated Jews who had been surrounded by hostile Gentiles (1 Macc 5:24-35). Most authorities place it some 25 to 35 miles (40 to 55 kilometers) east of the Sea of Galilee, perhaps at modern Alma in Gilead. Helam, scene of a decisive victory by David, might be the same site (2 Sm 10:16-17).","summary_en":"ALEMA City in Gilead from which Judas Maccabeus liberated Jews who had been surrounded by hostile Gentiles (1 Macc 5:24-35). Most authorities place it some 25 to 35 miles (40 to 55 kilometers) east of the Sea of Galilee, perhaps at modern Alma in Gilead. Helam, scene of a decisive victory by David, might be the same site (2 Sm 10:16-17).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11295,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Euphrates River","title_en":"Euphrates River","content_ro":"<h3>EUPHRATES RIVER<\/h3>\n<p>Largest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 kilometers) by small boats only. After the union of the Tigris and Euphrates, ocean liners can proceed as far as Basra. Melting snows at the source cause the river to rise from about the middle of March until about June. Control and storage of water in flood canals during the overflow of the river made possible abundant harvests that sustained large populations in antiquity.<\/p>\n<p>The Euphrates was one of four branches issuing from the river that watered the Garden of Eden (Gn 2:14). In the promises made to Abraham, the northern boundary of the land of Israel was to be the upper division of the river (Gn 15:18; Dt 1:7; 11:24). These boundaries were approximately reached during the period of kings David and Solomon (2 Sm 8:3; 10:16; 1 Kgs 4:24). The Euphrates is called “the river” (Nm 22:5; Dt 11:24; Jos 24:3, 14) or “the great river” (Jos 1:4). People living east of the Euphrates referred to Israel and its surrounding territories to the west as “beyond the river” (Ezr 4:10; Neh 2:7-9). It was to this river that Jeremiah sent Seraiah with a book of prophecies relating to the destruction of Babylon. After reading them, Seraiah was told to throw the book into the Euphrates as a symbol of the way Babylon would sink to rise no more (Jer 51:63).<\/p>\n<p>Two NT references to the Euphrates appear in the book of Revelation (Rv 9:14; 16:12).<\/p>\n<p><em>See also<\/em> Babylon, Babylonia; Mesopotamia.<\/p>","content_en":"<h3>EUPHRATES RIVER<\/h3>\n<p>Largest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 kilometers) by small boats only. After the union of the Tigris and Euphrates, ocean liners can proceed as far as Basra. Melting snows at the source cause the river to rise from about the middle of March until about June. Control and storage of water in flood canals during the overflow of the river made possible abundant harvests that sustained large populations in antiquity.<\/p>\n<p>The Euphrates was one of four branches issuing from the river that watered the Garden of Eden (Gn 2:14). In the promises made to Abraham, the northern boundary of the land of Israel was to be the upper division of the river (Gn 15:18; Dt 1:7; 11:24). These boundaries were approximately reached during the period of kings David and Solomon (2 Sm 8:3; 10:16; 1 Kgs 4:24). The Euphrates is called “the river” (Nm 22:5; Dt 11:24; Jos 24:3, 14) or “the great river” (Jos 1:4). People living east of the Euphrates referred to Israel and its surrounding territories to the west as “beyond the river” (Ezr 4:10; Neh 2:7-9). It was to this river that Jeremiah sent Seraiah with a book of prophecies relating to the destruction of Babylon. After reading them, Seraiah was told to throw the book into the Euphrates as a symbol of the way Babylon would sink to rise no more (Jer 51:63).<\/p>\n<p>Two NT references to the Euphrates appear in the book of Revelation (Rv 9:14; 16:12).<\/p>\n<p><em>See also<\/em> Babylon, Babylonia; Mesopotamia.<\/p>","summary_ro":"EUPHRATES RIVER Largest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 ...","summary_en":"EUPHRATES RIVER Largest river in western Asia, formed by the union of two rivers in Asia Minor, the Kara-Su and the Murat-Suyu. Its source is in central Armenia. The river flows generally in a southeasterly direction for some 1,800 miles (2,896.2 kilometers) until it reaches the Persian Gulf. At Korna, about 100 miles (160.9 kilometers) from the gulf, it joins with the Tigris River. The Euphrates is shallow until it combines with the Tigris and can be navigated for about 1,200 miles (1,930.8 ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14279,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16073,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Helam","title_en":"Helam","content_ro":"<h3>HELAM<\/h3>\n<p>Place east of the Jordan where David defeated the armies of Hadadezer, king of Syria (2 Sm 10:16-17).<\/p>","content_en":"<h3>HELAM<\/h3>\n<p>Place east of the Jordan where David defeated the armies of Hadadezer, king of Syria (2 Sm 10:16-17).<\/p>","summary_ro":"HELAM Place east of the Jordan where David defeated the armies of Hadadezer, king of Syria (2 Sm 10:16-17).","summary_en":"HELAM Place east of the Jordan where David defeated the armies of Hadadezer, king of Syria (2 Sm 10:16-17).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shobach","title_en":"Shobach","content_ro":"<h3>SHOBACH<\/h3>\n<p>Commander of the army of Hadadezer, king of Zobah, who led the Ammonite-Syrian campaign against Israel. David’s army killed Shobach and so completely destroyed his forces that the Ammonite-Syrian alliance was broken, and the kingdoms that were tributary to Hadadezer became subject to David (2 Sm 10:16-18). He is also called Shophach in 1 Chronicles 19:16-18.<\/p>","content_en":"<h3>SHOBACH<\/h3>\n<p>Commander of the army of Hadadezer, king of Zobah, who led the Ammonite-Syrian campaign against Israel. David’s army killed Shobach and so completely destroyed his forces that the Ammonite-Syrian alliance was broken, and the kingdoms that were tributary to Hadadezer became subject to David (2 Sm 10:16-18). He is also called Shophach in 1 Chronicles 19:16-18.<\/p>","summary_ro":"SHOBACH Commander of the army of Hadadezer, king of Zobah, who led the Ammonite-Syrian campaign against Israel. David’s army killed Shobach and so completely destroyed his forces that the Ammonite-Syrian alliance was broken, and the kingdoms that were tributary to Hadadezer became subject to David (2 Sm 10:16-18). He is also called Shophach in 1 Chronicles 19:16-18.","summary_en":"SHOBACH Commander of the army of Hadadezer, king of Zobah, who led the Ammonite-Syrian campaign against Israel. David’s army killed Shobach and so completely destroyed his forces that the Ammonite-Syrian alliance was broken, and the kingdoms that were tributary to Hadadezer became subject to David (2 Sm 10:16-18). He is also called Shophach in 1 Chronicles 19:16-18.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:16","title_en":"Study Note: 2 Samuel 10:16","content_ro":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","content_en":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","summary_ro":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","summary_en":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:16","title_en":"Study Note: 2 Samuel 10:16","content_ro":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","content_en":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","summary_ro":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","summary_en":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:16","title_en":"Study Note: 2 Samuel 10:16","content_ro":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","content_en":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","summary_ro":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","summary_en":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129521,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 10:16","title_en":"Study Note: 2 Samuel 10:16","content_ro":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","content_en":"<p><strong>10:16<\/strong> <em>Hadadezer:<\/em> See study note on 10:1. • <em>Helam<\/em> is unknown. • Apparently David had extended his empire as far north as <em>the Euphrates River<\/em> (see also study note on 8:3).<\/p>","summary_ro":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","summary_en":"10:16 Hadadezer: See study note on 10:1. • Helam is unknown. • Apparently David had extended his empire as far north as the Euphrates River (see also study note on 8:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":41610,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69236,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96862,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124488,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12580,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fords of the Jordan","title_en":"Fords of the Jordan","content_ro":"<h3>FORDS OF THE JORDAN<\/h3>\n<p>Shallow places where people and animals could wade through the Jordan River. Many OT personalities crossed over the Jordan at its two main fords: these people include Jacob (Gn 32:10), Gideon (Jgs 8:4), David (2 Sm 10:17; 17:22), Absalom (17:24), Abner and his men (2:29). Joshua led his followers across the Jordan on dry land during a flood, truly a God-given miracle (Jos 3:15-16). Jesus crossed the Jordan on several occasions on his trips between Galilee and Jerusalem.<\/p>\n<p>The two main fords of the Jordan were at Jericho (Jos 2:7; Jgs 3:28; 2 Sm 19:15) and at Bethabara, where John baptized (Jn 1:28, <span>kjv<\/span>). In certain places and at certain times the Jordan was not fordable: after the melting of the snows in the Lebanon Mountains, and near the Dead Sea, where the Jordan is about 100 feet (30.5 meters) wide and from 5 to 10 feet (1.5 to 3 meters) deep (Jos 3:15).<\/p>\n<p><em>See also<\/em> Jordan River.<\/p>","content_en":"<h3>FORDS OF THE JORDAN<\/h3>\n<p>Shallow places where people and animals could wade through the Jordan River. Many OT personalities crossed over the Jordan at its two main fords: these people include Jacob (Gn 32:10), Gideon (Jgs 8:4), David (2 Sm 10:17; 17:22), Absalom (17:24), Abner and his men (2:29). Joshua led his followers across the Jordan on dry land during a flood, truly a God-given miracle (Jos 3:15-16). Jesus crossed the Jordan on several occasions on his trips between Galilee and Jerusalem.<\/p>\n<p>The two main fords of the Jordan were at Jericho (Jos 2:7; Jgs 3:28; 2 Sm 19:15) and at Bethabara, where John baptized (Jn 1:28, <span>kjv<\/span>). In certain places and at certain times the Jordan was not fordable: after the melting of the snows in the Lebanon Mountains, and near the Dead Sea, where the Jordan is about 100 feet (30.5 meters) wide and from 5 to 10 feet (1.5 to 3 meters) deep (Jos 3:15).<\/p>\n<p><em>See also<\/em> Jordan River.<\/p>","summary_ro":"FORDS OF THE JORDAN Shallow places where people and animals could wade through the Jordan River. Many OT personalities crossed over the Jordan at its two main fords: these people include Jacob (Gn 32:10), Gideon (Jgs 8:4), David (2 Sm 10:17; 17:22), Absalom (17:24), Abner and his men (2:29). Joshua led his followers across the Jordan on dry land during a flood, truly a God-given miracle (Jos 3:15-16). Jesus crossed the Jordan on several occasions on his trips between Galilee and Jerusalem. Th...","summary_en":"FORDS OF THE JORDAN Shallow places where people and animals could wade through the Jordan River. Many OT personalities crossed over the Jordan at its two main fords: these people include Jacob (Gn 32:10), Gideon (Jgs 8:4), David (2 Sm 10:17; 17:22), Absalom (17:24), Abner and his men (2:29). Joshua led his followers across the Jordan on dry land during a flood, truly a God-given miracle (Jos 3:15-16). Jesus crossed the Jordan on several occasions on his trips between Galilee and Jerusalem. Th...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Syrians Syria","title_en":"Syrians Syria","content_ro":"<h3>SYRIA, SYRIANS<\/h3>\n<p>Terms used in the Septuagint and in some English translations to render the names Aram, Arameans.<\/p>\n<p class=\"h2\" id=\"HistoryoftheArameans\">History of the Arameans<\/p>\n<p>According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they were to go back to their original home. The precise origins of this group of people are, however, lost in antiquity. When they emerged clearly into history, they were settled around the central Euphrates from which they were spread out east, west, and north.<\/p>\n<p>The Arameans were traditionally thought to have been established in upper Mesopotamia in the first part of the second millennium <span>BC<\/span>. Bethuel and Laban were known as Arameans (Gn 25:20; 28:1-7); the home of Bethuel was in Paddan-aram (25:20). The prophet Hosea recalls the tradition by noting that Jacob fled to “the field of Aram” (Hos 12:12) or “Aram-naharaim” (Aram of the two rivers), which was the northern part of Mesopotamia between the Euphrates and Tigris Rivers. In the creedal confession in Deuteronomy 26:5, the Israelite who brought his firstfruits confessed, “My father [probably Jacob] was a wandering Aramean.”<\/p>\n<p>Probably the best early evidence of an Aramean presence in this area comes from Tiglath-pileser I. In his annals of his fourth year (1112 <span>BC<\/span>), he speaks of a campaign among the “Akhlama, Arameans” in the Middle Euphrates area and the sacking of six Aramean villages in the Mt Bishri area.<\/p>\n<p>The Arameans of upper Mesopotamia became important in biblical history. They set up a number of separate Aramean states, two of which were especially important for the people of Israel—Aram-zobah in the days of David, and Aram-damascus from the days of Solomon onward.<\/p>\n<p>By about 1100 <span>BC<\/span>, the Aramean tribes had spread throughout Syria and had expanded into northern Transjordan, where they came into conflict with the Israelites. At his peak Hadadezer, king of Aram-zobah, embraced several vassals, such as Damascus, Maacah, and Tob. He was eventually defeated by King David (2 Sm 8:3-4; 10:17-19).<\/p>\n<p>Events in Israel and Judah had some bearing on Damascus. After the death of Solomon, when the formerly united kingdom became divided into Judah and Israel, tension arose between the two small states. War broke out between Baasha of Israel and Asa of Judah in the years 890–880 <span>BC<\/span>. Asa sought aid from Ben-hadad I of Damascus (1 Kgs 15:18). Lands in Transjordan changed hands several times. The successors of Omri of Israel—namely Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Jehoash—had many conflicts with Damascus. Ahab fought Ben-hadad and his 32 allies who besieged Samaria (20:1), but Israel defeated him. A second time Ben-hadad entered Israelite territory and reached Aphek (20:26), but he was again defeated and captured. As a consequence of his defeat and for the price of his release, he was obliged to make bazaars available in Damascus for Israelite trade. After three years of peace between Israel and Damascus, hostilities broke out again and resulted in a battle in the region of Ramoth-gilead in which Ahab was killed (22:29-37). Aram-damascus was eventually defeated by King Jehoash of Israel (2 Kgs 13:25).<\/p>\n<p class=\"h2\" id=\"SyriaaftertheCollapseoftheArameanKingdoms\">Syria after the Collapse of the Aramean Kingdoms<\/p>\n<p>After the collapse of Aram-damascus in 733–732 <span>BC<\/span>, the political character of the whole region changed. Over the centuries that followed and on into Christian times, the region passed under the control of several great powers and no independent Aramean state survived. When Assyria collapsed in 612–609 <span>BC<\/span>, the region came under Babylonian control, but only for a comparatively short period. With the rise of Cyrus the Persian, the Syrian region was quickly overrun by Persian armies. Palestine, Asia Minor, and Egypt were absorbed into the Persian Empire at the same time.<\/p>\n<p>The next significant political change that affected the region came with the appearance of Philip of Macedon in 360 <span>BC<\/span>. His son Alexander the Great (336–323 <span>BC<\/span>) consolidated Greek power throughout western Asia and as far as the borders of India. On his death in 323 <span>BC<\/span>, at the age of 33, the control of western Asia passed to Alexander’s generals. General Seleucus I (312–280 <span>BC<\/span>) controlled the southern half of Asia Minor, the region of Syria, Mesopotamia, and eastward to the borders of India. Syria thus fell under the influence of Hellenist rulers, the Seleucids, who founded a new capital at Antioch.<\/p>\n\n<p>Further west, Rome was rising to power and cast her eyes eastward. It was General Pompey who overcame Mithridates, the young king of Pontus, and moved to crush the remnants of the kingdom of the Seleucids. The western parts of Syria were formed into a Roman province in 64 <span>BC<\/span>. Pompey finally moved into Palestine, which came under Roman control in 63 <span>BC<\/span>.<\/p>\n<p>The Roman province of Syria included Cilicia, a strip of territory in the southeastern corner of Asia Minor. The northern boundary reached to the Euphrates River. The boundary then swung south well to the east of Damascus and then turned west about halfway down the Dead Sea and continued west to the Mediterranean Sea. Syria was bound to the west by the Mediterranean up to the Gulf of Alexandretta, where it turned west. The province of Syria and Cilicia (Acts 15:23, 41; Gal 1:21) was governed by an imperial legate (<em>legatis<\/em>) who commanded a strong force of legionary troops. One such governor, Quirinius, governed Syria at the time of the census of Caesar Augustus; this census brought Joseph and Mary to Bethlehem for the birth of Jesus (Lk 2:2).<\/p>\n<p>In the following centuries the population of Damascus was Christianized, and Christianity spread throughout the Roman province of Syria, giving rise to the Old Syrian Church, which remains to this day. It has left a remarkable legacy of Christian literature written in Syriac (Aramaic). The old Aramaic language remained, though a modified alphabet was used to write it.<\/p>\n<p>It was the rise of Islam in the seventh century <span>AD<\/span> that brought about a considerable weakening of the Syrian church, although it has never been completely destroyed. Scattered communities of Aramaic-speaking people still survive in parts of Syria, and numerous remains of Christian churches have been brought to light as a result of modern archaeological work.<\/p>\n<p class=\"h2\" id=\"LanguageandCulture\">Language and Culture<\/p>\n<p>Aramaic was the language of the Arameans, of which numerous inscriptions have been discovered. The Aramaic script was adapted for use by the Israelites, and the language became the international language for diplomacy and administration all over the Near East. It was the <em>lingua franca<\/em> of the Persian period from Egypt to India and was widely spoken in Palestine in Jesus’ day. The words “<em>talitha cumi<\/em>” (Mk 5:41) and “<em>marana tha<\/em>” (1 Cor 16:22) are Aramaic.<\/p>\n<p>Excavations in many sites have provided a good idea of the Aramean architecture, sculpture, pottery, and other arts. The religion of the Arameans was polytheistic. The people adopted many foreign deities as well. The principal Aramean deity was the ancient west Semitic storm god Hadad. In the days of Ahaz of Judah, the Damascus cult was forced on the people of Jerusalem when an altar based on a Damascus model was placed in the temple (2 Kgs 16:10-13). Arameans exiled to Samaria by the Assyrian ruler Sargon brought foreign Aramean cults with them (17:24-34).<\/p>\n<p>Through the centuries that followed the disappearance of the Aramean states, the Aramaic language has survived. The Christian form of Aramaic, Syriac, has left behind a vast legacy of literature, histories, theologies, commentaries, treatises, and translations, which have been carefully preserved in ancient monastic libraries, particularly in northern Syria, northern Iraq, and southern Turkey.<\/p>\n<p><em>See also<\/em> Aramaic.<\/p>","content_en":"<h3>SYRIA, SYRIANS<\/h3>\n<p>Terms used in the Septuagint and in some English translations to render the names Aram, Arameans.<\/p>\n<p class=\"h2\" id=\"HistoryoftheArameans\">History of the Arameans<\/p>\n<p>According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they were to go back to their original home. The precise origins of this group of people are, however, lost in antiquity. When they emerged clearly into history, they were settled around the central Euphrates from which they were spread out east, west, and north.<\/p>\n<p>The Arameans were traditionally thought to have been established in upper Mesopotamia in the first part of the second millennium <span>BC<\/span>. Bethuel and Laban were known as Arameans (Gn 25:20; 28:1-7); the home of Bethuel was in Paddan-aram (25:20). The prophet Hosea recalls the tradition by noting that Jacob fled to “the field of Aram” (Hos 12:12) or “Aram-naharaim” (Aram of the two rivers), which was the northern part of Mesopotamia between the Euphrates and Tigris Rivers. In the creedal confession in Deuteronomy 26:5, the Israelite who brought his firstfruits confessed, “My father [probably Jacob] was a wandering Aramean.”<\/p>\n<p>Probably the best early evidence of an Aramean presence in this area comes from Tiglath-pileser I. In his annals of his fourth year (1112 <span>BC<\/span>), he speaks of a campaign among the “Akhlama, Arameans” in the Middle Euphrates area and the sacking of six Aramean villages in the Mt Bishri area.<\/p>\n<p>The Arameans of upper Mesopotamia became important in biblical history. They set up a number of separate Aramean states, two of which were especially important for the people of Israel—Aram-zobah in the days of David, and Aram-damascus from the days of Solomon onward.<\/p>\n<p>By about 1100 <span>BC<\/span>, the Aramean tribes had spread throughout Syria and had expanded into northern Transjordan, where they came into conflict with the Israelites. At his peak Hadadezer, king of Aram-zobah, embraced several vassals, such as Damascus, Maacah, and Tob. He was eventually defeated by King David (2 Sm 8:3-4; 10:17-19).<\/p>\n<p>Events in Israel and Judah had some bearing on Damascus. After the death of Solomon, when the formerly united kingdom became divided into Judah and Israel, tension arose between the two small states. War broke out between Baasha of Israel and Asa of Judah in the years 890–880 <span>BC<\/span>. Asa sought aid from Ben-hadad I of Damascus (1 Kgs 15:18). Lands in Transjordan changed hands several times. The successors of Omri of Israel—namely Ahab, Ahaziah, Jehoram, Jehu, Jehoahaz, and Jehoash—had many conflicts with Damascus. Ahab fought Ben-hadad and his 32 allies who besieged Samaria (20:1), but Israel defeated him. A second time Ben-hadad entered Israelite territory and reached Aphek (20:26), but he was again defeated and captured. As a consequence of his defeat and for the price of his release, he was obliged to make bazaars available in Damascus for Israelite trade. After three years of peace between Israel and Damascus, hostilities broke out again and resulted in a battle in the region of Ramoth-gilead in which Ahab was killed (22:29-37). Aram-damascus was eventually defeated by King Jehoash of Israel (2 Kgs 13:25).<\/p>\n<p class=\"h2\" id=\"SyriaaftertheCollapseoftheArameanKingdoms\">Syria after the Collapse of the Aramean Kingdoms<\/p>\n<p>After the collapse of Aram-damascus in 733–732 <span>BC<\/span>, the political character of the whole region changed. Over the centuries that followed and on into Christian times, the region passed under the control of several great powers and no independent Aramean state survived. When Assyria collapsed in 612–609 <span>BC<\/span>, the region came under Babylonian control, but only for a comparatively short period. With the rise of Cyrus the Persian, the Syrian region was quickly overrun by Persian armies. Palestine, Asia Minor, and Egypt were absorbed into the Persian Empire at the same time.<\/p>\n<p>The next significant political change that affected the region came with the appearance of Philip of Macedon in 360 <span>BC<\/span>. His son Alexander the Great (336–323 <span>BC<\/span>) consolidated Greek power throughout western Asia and as far as the borders of India. On his death in 323 <span>BC<\/span>, at the age of 33, the control of western Asia passed to Alexander’s generals. General Seleucus I (312–280 <span>BC<\/span>) controlled the southern half of Asia Minor, the region of Syria, Mesopotamia, and eastward to the borders of India. Syria thus fell under the influence of Hellenist rulers, the Seleucids, who founded a new capital at Antioch.<\/p>\n\n<p>Further west, Rome was rising to power and cast her eyes eastward. It was General Pompey who overcame Mithridates, the young king of Pontus, and moved to crush the remnants of the kingdom of the Seleucids. The western parts of Syria were formed into a Roman province in 64 <span>BC<\/span>. Pompey finally moved into Palestine, which came under Roman control in 63 <span>BC<\/span>.<\/p>\n<p>The Roman province of Syria included Cilicia, a strip of territory in the southeastern corner of Asia Minor. The northern boundary reached to the Euphrates River. The boundary then swung south well to the east of Damascus and then turned west about halfway down the Dead Sea and continued west to the Mediterranean Sea. Syria was bound to the west by the Mediterranean up to the Gulf of Alexandretta, where it turned west. The province of Syria and Cilicia (Acts 15:23, 41; Gal 1:21) was governed by an imperial legate (<em>legatis<\/em>) who commanded a strong force of legionary troops. One such governor, Quirinius, governed Syria at the time of the census of Caesar Augustus; this census brought Joseph and Mary to Bethlehem for the birth of Jesus (Lk 2:2).<\/p>\n<p>In the following centuries the population of Damascus was Christianized, and Christianity spread throughout the Roman province of Syria, giving rise to the Old Syrian Church, which remains to this day. It has left a remarkable legacy of Christian literature written in Syriac (Aramaic). The old Aramaic language remained, though a modified alphabet was used to write it.<\/p>\n<p>It was the rise of Islam in the seventh century <span>AD<\/span> that brought about a considerable weakening of the Syrian church, although it has never been completely destroyed. Scattered communities of Aramaic-speaking people still survive in parts of Syria, and numerous remains of Christian churches have been brought to light as a result of modern archaeological work.<\/p>\n<p class=\"h2\" id=\"LanguageandCulture\">Language and Culture<\/p>\n<p>Aramaic was the language of the Arameans, of which numerous inscriptions have been discovered. The Aramaic script was adapted for use by the Israelites, and the language became the international language for diplomacy and administration all over the Near East. It was the <em>lingua franca<\/em> of the Persian period from Egypt to India and was widely spoken in Palestine in Jesus’ day. The words “<em>talitha cumi<\/em>” (Mk 5:41) and “<em>marana tha<\/em>” (1 Cor 16:22) are Aramaic.<\/p>\n<p>Excavations in many sites have provided a good idea of the Aramean architecture, sculpture, pottery, and other arts. The religion of the Arameans was polytheistic. The people adopted many foreign deities as well. The principal Aramean deity was the ancient west Semitic storm god Hadad. In the days of Ahaz of Judah, the Damascus cult was forced on the people of Jerusalem when an altar based on a Damascus model was placed in the temple (2 Kgs 16:10-13). Arameans exiled to Samaria by the Assyrian ruler Sargon brought foreign Aramean cults with them (17:24-34).<\/p>\n<p>Through the centuries that followed the disappearance of the Aramean states, the Aramaic language has survived. The Christian form of Aramaic, Syriac, has left behind a vast legacy of literature, histories, theologies, commentaries, treatises, and translations, which have been carefully preserved in ancient monastic libraries, particularly in northern Syria, northern Iraq, and southern Turkey.<\/p>\n<p><em>See also<\/em> Aramaic.<\/p>","summary_ro":"SYRIA, SYRIANS Terms used in the Septuagint and in some English translations to render the names Aram, Arameans. History of the Arameans According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they w...","summary_en":"SYRIA, SYRIANS Terms used in the Septuagint and in some English translations to render the names Aram, Arameans. History of the Arameans According to the “table of nations” in Genesis 10:22-23, the Arameans were a Semitic group, descendants of Shem. Another genealogy in Genesis 22:20-21 makes Aram a descendant of Nahor. According to Amos 9:7, the Arameans (Syrians) came from Kir, which is linked with Elam in Isaiah 22:6. The exile of the Arameans to Kir (2 Kgs 16:9; Am 1:5) may suggest they w...","source":"Articles\/S.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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