1
Pe vremea lui David, a fost o foamete care a ţinut trei ani. David a întrebat pe Domnul, şi Domnul a zis: ,,Din pricina lui Saul şi a casei lui sângeroase, pentru că a ucis pe Gabaoniţi este foametea aceasta.``
2
Împăratul a chemat pe Gabaoniţi să le vorbească. -Gabaoniţii nu erau dintre copiii lui Israel, ci erau o rămăşiţă a Amoriţilor; copiii lui Israel se legaseră faţă de ei cu un jurământ, şi totuş Saul voise să-i ucidă, în râvna lui pentru copiii lui Israel şi Iuda. -
3
David a zis Gabaoniţilor: ,,Ce pot face eu pentru voi, şi cu se să fac ispăşire, ca să binecuvântaţi moştenirea Domnului?``
4
Gabaoniţii i-au răspuns: ,,Nu voim nici argint nici aur dela Saul şi dela casa lui, şi nici nu este treaba noastră să omorâm pe cineva din Israel.`` Şi împăratul a zis: ,,Ce voiţi dar să vă fac?``
5
Ei au răspuns împăratului: ,,Fiindcă omul acela ne-a slăbit şi îşi pusese de gând să ne nimicească pentru ca să ne facă să perim din tot ţinutul lui Israel,
6
să ni se dea şapte bărbaţi din fiii lui, şi-i vom spânzura înaintea Domnului, la Ghibea lui Saul, alesul Domnului.`` Şi împăratul a zis: ,,Vi-i voi da.``
7
Împăratul a cruţat pe Mefiboşet, fiul lui Ionatan, fiul lui Saul, pentru jurământul pe care-l făcuseră între ei, înaintea Domnului, David şi Ionatan, fiul lui Saul.
8
Dar împăratul a luat pe cei doi fii, pe cari-i născuse lui Saul Riţpa, fata lui Aiia, şi anume: Armoni şi Mefiboşet, şi pe cei cinci fii, pe cari-i născuse Merab, fata lui Saul, lui Adriel din Mehola, fiul lui Barzilai;
9
i-a dat în mânile Gabaoniţilor, cari i-au spânzurat pe munte, înaintea Domnului. Toţi cei şapte au perit împreună; au fost omorîţi în cele dintâi zile ale seceratului, la începutul seceratului orzurilor.
10
Riţpa, fata lui Aiia, a luat un sac şi l-a întins subt ea peste stâncă, dela începtul seceratului până când a căzut peste ei ploaie din cer; şi a oprit păsările cerului să se apropie de ei în timpul zilei, şi fiarele câmpului în timpul nopţii.
11
Au înştiinţat pe David despre ce făcuse Riţpa, fata lui Aiia, ţiitoarea lui Saul.
12
Şi David s-a dus şi a luat oasele lui Saul şi oasele fiului său Ionatan, dela locuitorii din Iabesul Galaadului, cari le luaseră din piaţa Bet-Şan, unde îi spânzuraseră Filistenii când au bătut pe Saul la Ghilboa.
13
A luat de acolo oasele lui Saul şi oasele fiului său Ionatan; şi s-au strâns şi oasele celor ce fuseseră spânzuraţi.
14
Au îngropat oasele lui Saul şi fiului său Ionatan în ţara lui Beniamin, la Ţela, în mormântul lui Chis, tatăl lui Saul. Şi au făcut tot ce poruncise împăratul. După aceea, Dumnezeu a fost potolit faţă de ţară.
15
Filistenii au pornit iarăş cu război împotriva lui Israel. David s-a pogorât cu slujitorii lui, şi a luptat împotriva Filistenilor. David era obosit.
16
Şi Işbi-Benob, unul din copiii lui Rafa, a voit să omoare pe David; avea o suliţă în greutate de trei sute de sicli de aramă, şi era încins cu o sabie nouă.
17
Abişai, fiul Ţeruiei, a venit în ajutorul lui David, a lovit pe Filistean, şi l-a omorât. Atunci oamenii lui David, i-au jurat, zicând: ,,Să nu mai ieşi cu noi la luptă, ca să nu stingi lumina lui Israel``.
18
După aceea, a mai fost o bătălie la Gob cu Filistenii. Atunci Sibecai, Huşatitul, a omorât pe Saf, care era unul din copiii lui Rafa.
19
A mai fost o bătălie la Gob cu Filistenii. Şi Elhanan, fiul lui Iaare-Oreghim, din Betleem, a omorât pe Goliat din Gat, care avea o suliţă, al cărei mâner era ca sulul de ţesut.
20
A mai fost o bătălie la Gat. Acolo era un om de statură înaltă, care avea şase degete la fiecare mână şi la fiecare picior, în totul douăzeci şi patru, şi care se trăgea tot din Rafa.
21
El a batjocorit pe Israel; şi Ionatan, fiul lui Şimea, fratele lui David, l-a omorât.
22
Aceşti patru oameni erau copiii lui Rafa născuţi la Gat. Au perit ucişi de mâna lui David şi de mâna slujitorilor lui.
{"verseMap":{"1":[{"id":657,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adriel","title_en":"Adriel","content_ro":"<h3>ADRIEL<\/h3>\n<p>Barzillai’s son, to whom Saul gave his daughter Merab in marriage, although she had been promised to David (1 Sm 18:19). King David later handed over Adriel’s five sons to the Gibeonites to execute in vengeance against Saul’s family (2 Sm 21:1-9).<\/p>","content_en":"<h3>ADRIEL<\/h3>\n<p>Barzillai’s son, to whom Saul gave his daughter Merab in marriage, although she had been promised to David (1 Sm 18:19). King David later handed over Adriel’s five sons to the Gibeonites to execute in vengeance against Saul’s family (2 Sm 21:1-9).<\/p>","summary_ro":"ADRIEL Barzillai’s son, to whom Saul gave his daughter Merab in marriage, although she had been promised to David (1 Sm 18:19). King David later handed over Adriel’s five sons to the Gibeonites to execute in vengeance against Saul’s family (2 Sm 21:1-9).","summary_en":"ADRIEL Barzillai’s son, to whom Saul gave his daughter Merab in marriage, although she had been promised to David (1 Sm 18:19). King David later handed over Adriel’s five sons to the Gibeonites to execute in vengeance against Saul’s family (2 Sm 21:1-9).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Armoni","title_en":"Armoni","content_ro":"<h3>ARMONI<\/h3>\n<p>One of Saul’s two sons by his concubine Rizpah. Seven of Saul’s sons, including Armoni, were handed over to the Gibeonites by David to be killed to avenge Saul’s slaughter of the Gibeonites (2 Sm 21:1, 8-9).<\/p>","content_en":"<h3>ARMONI<\/h3>\n<p>One of Saul’s two sons by his concubine Rizpah. Seven of Saul’s sons, including Armoni, were handed over to the Gibeonites by David to be killed to avenge Saul’s slaughter of the Gibeonites (2 Sm 21:1, 8-9).<\/p>","summary_ro":"ARMONI One of Saul’s two sons by his concubine Rizpah. Seven of Saul’s sons, including Armoni, were handed over to the Gibeonites by David to be killed to avenge Saul’s slaughter of the Gibeonites (2 Sm 21:1, 8-9).","summary_en":"ARMONI One of Saul’s two sons by his concubine Rizpah. Seven of Saul’s sons, including Armoni, were handed over to the Gibeonites by David to be killed to avenge Saul’s slaughter of the Gibeonites (2 Sm 21:1, 8-9).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Avenger of Blood","title_en":"Avenger of Blood","content_ro":"<h3>AVENGER OF BLOOD<\/h3>\n<p>Person who performed the duty of pursuing and ultimately executing the murderer of a close relative (Nm 35). Such a “redeemer” was expected to act in instances of deliberate murder but not of accidental manslaughter. A person guilty of manslaughter could find asylum in any one of six designated cities throughout the land (35:11) so that regular judicial processes could be set in motion. The avenger of blood can be seen in the accounts of Gideon (Jgs 8:18-21), Joab (2 Sm 3:27, 30), the Gibeonites (2 Sm 21), and Amaziah (2 Kgs 14:5-6). During the monarchy the king could evidently thwart the avenger (2 Sm 14:8-11).<\/p>\n<p>The custom was rooted in the ordinance of God that required a life for a life in any case of intentional homicide (Gn 9:6). Unfortunately, the intent of the law—to impress upon humanity the sacredness of human life—has sometimes been greatly distorted, leading to blood feuds and the annihilation of whole families in some societies.<\/p>\n<p><em>See also<\/em> Civil Law and Justice.<\/p>","content_en":"<h3>AVENGER OF BLOOD<\/h3>\n<p>Person who performed the duty of pursuing and ultimately executing the murderer of a close relative (Nm 35). Such a “redeemer” was expected to act in instances of deliberate murder but not of accidental manslaughter. A person guilty of manslaughter could find asylum in any one of six designated cities throughout the land (35:11) so that regular judicial processes could be set in motion. The avenger of blood can be seen in the accounts of Gideon (Jgs 8:18-21), Joab (2 Sm 3:27, 30), the Gibeonites (2 Sm 21), and Amaziah (2 Kgs 14:5-6). During the monarchy the king could evidently thwart the avenger (2 Sm 14:8-11).<\/p>\n<p>The custom was rooted in the ordinance of God that required a life for a life in any case of intentional homicide (Gn 9:6). Unfortunately, the intent of the law—to impress upon humanity the sacredness of human life—has sometimes been greatly distorted, leading to blood feuds and the annihilation of whole families in some societies.<\/p>\n<p><em>See also<\/em> Civil Law and Justice.<\/p>","summary_ro":"AVENGER OF BLOOD Person who performed the duty of pursuing and ultimately executing the murderer of a close relative (Nm 35). Such a “redeemer” was expected to act in instances of deliberate murder but not of accidental manslaughter. A person guilty of manslaughter could find asylum in any one of six designated cities throughout the land (35:11) so that regular judicial processes could be set in motion. The avenger of blood can be seen in the accounts of Gideon (Jgs 8:18-21), Joab (2 Sm 3:27,...","summary_en":"AVENGER OF BLOOD Person who performed the duty of pursuing and ultimately executing the murderer of a close relative (Nm 35). Such a “redeemer” was expected to act in instances of deliberate murder but not of accidental manslaughter. A person guilty of manslaughter could find asylum in any one of six designated cities throughout the land (35:11) so that regular judicial processes could be set in motion. The avenger of blood can be seen in the accounts of Gideon (Jgs 8:18-21), Joab (2 Sm 3:27,...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3884,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Barzillai","title_en":"Barzillai","content_ro":"<h3>BARZILLAI<\/h3>\n<li>1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7).<\/li>\n<li>2. Adriel’s father. Adriel married Saul’s daughter Merab (2 Sm 21:8; cf. 1 Sm 18:19). Barzillai was thus the paternal grandfather of five of the seven men hanged in Gibeon in recompense for Saul’s guilt in trying to wipe out all Gibeonites (2 Sm 21:1-9).<\/li>\n<li>3. Priest who married the daughter (or descendant) of #1 above and adopted the family name. His descendants returned to Jerusalem in 538 <span>BC<\/span> with Zerubbabel after the exile. They were refused priestly status because they had lost the genealogies establishing their heritage and priestly descent (Ezr 2:61; Neh 7:63).<\/li>","content_en":"<h3>BARZILLAI<\/h3>\n<li>1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7).<\/li>\n<li>2. Adriel’s father. Adriel married Saul’s daughter Merab (2 Sm 21:8; cf. 1 Sm 18:19). Barzillai was thus the paternal grandfather of five of the seven men hanged in Gibeon in recompense for Saul’s guilt in trying to wipe out all Gibeonites (2 Sm 21:1-9).<\/li>\n<li>3. Priest who married the daughter (or descendant) of #1 above and adopted the family name. His descendants returned to Jerusalem in 538 <span>BC<\/span> with Zerubbabel after the exile. They were refused priestly status because they had lost the genealogies establishing their heritage and priestly descent (Ezr 2:61; Neh 7:63).<\/li>","summary_ro":"BARZILLAI 1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7). 2. Adriel’s father. Adriel marrie...","summary_en":"BARZILLAI 1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7). 2. Adriel’s father. Adriel marrie...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8099,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Law and Punishment*, Criminal","title_en":"Law and Punishment*, Criminal","content_ro":"<h3>CRIMINAL LAW AND PUNISHMENT*<\/h3>\n<p>The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, “crimes” included all punishable offenses, even religious offenses such as idolatry (worshiping a false god) or blasphemy (speaking or behaving with contempt toward God).<\/p>\n<p>Preview<\/p>\n<p>• Near Eastern Context<\/p>\n<p>• Hebrew Criminal Law<\/p>\n<p>• Punishment<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"NearEasternContext\">Near Eastern Context<\/p>\n<p>In ancient societies as in modern ones, laws were considered necessary to regulate individual behavior for the good of the community, state, or nation. Today laws are thought of as made by people for their own protection. In contrast, all ancient Near Eastern law codes were considered to have come directly from some divine source. Hebrew law, though distinct, followed the general pattern of Near Eastern law codes, as is known from those that have survived—such as the Code of Hammurabi and Assyrian and Hittite laws.<\/p>\n<p>Conclusions about the “origin” of ancient laws should be made cautiously. Although evidence indicates that Hammurabi based his legislation partially on earlier Sumerian codes, he declared that his code had been received from Shamash, god of justice. That declaration must have been intended to convey primarily that his code had the express sanction of Shamash, since at least some people would recognize it as a compilation based largely on earlier laws. Similarly, the clear biblical statements about Moses receiving the law on Mt Sinai (Ex 19–24) do not rule out the possibility that parts of the Decalogue (the Ten Commandments) may have existed in earlier codes. Possibly the Mosaic legislation included some social rules adapted from the period of Israel’s sojourn in Egypt.<\/p>\n<p class=\"h2\" id=\"HebrewCriminalLaw\">Hebrew Criminal Law<\/p>\n<h5>Laws Governing Offenses against God<\/h5>\n<p>Since Hebrew law was designed for a group of people for whom religion was of paramount importance and whose faith was endangered by the influence of the beliefs of their pagan neighbors, it is not surprising that so much of Hebrew law dealt with crimes committed against God. The prohibition against worshiping idols is stated and repeated in the Torah, or Pentateuch (first five books of the Bible): “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them” (Ex 20:4-5, <span>rsv<\/span>). Sacrifice of infants, practiced in some pagan religions, was specifically prohibited in Israel. The penalty for that crime, as for the other forms of murder, was stoning to death (Lv 20:2).<\/p>\n<p>In the book of Leviticus, death by stoning was recorded as the appropriate punishment for blaspheming the name of God (Lv 24:11-16). False prophecy was also a criminal offense; that accusation could apply to a person making a prediction in the name of a god other than the Lord, or implying falsely that one’s prophecy resulted from a communication with God. Jeremiah, whose prophecy of Nebuchadnezzar’s victory over the southern kingdom of Judah was for a time considered to be false, was almost lynched by a mob (Jer 26:8-9).<\/p>\n<p>The idea of keeping the seventh day holy stemmed from the celebration of God’s work in creating the universe in six days and resting on the seventh. Keeping the Sabbath required cessation of manual work for the entire family, including farm animals (Ex 16:23; 20:8-11). People were also required to meet together on the Sabbath for worship, which at a later period in Hebrew history included the reading of Scripture, prayer, and preaching. Anyone breaking the Sabbath could be sentenced to death, as happened to a man caught gathering firewood on the Sabbath (Nm 15:32-36).<\/p>\n<p>Any type of premeditated crime was considered an offense against God, the giver of all law; hence, it was punishable by death (Nm 15:30-31). Hebrew law also insisted on donation of the firstfruits of harvest to the Lord without delay. That requirement was sometimes carried over to include a first child, whose life was dedicated to service in the temple (Ex 22:29-30; Dt 15:19).<\/p>\n<h5>Personal Injury<\/h5>\n<p>Murder, an offense against “God’s image,” was one of many crimes punishable by death in OT times. The book of Exodus stated unequivocally that “anyone who hits a person hard enough to cause death must be put to death” (Ex 21:12, <span>nlt<\/span>). A murderer who killed by using a weapon such as a stone, a piece of wood, or iron could be killed in revenge by a relative of the deceased. If the original death happened accidentally, the community would sometimes help to conceal the killer and encourage him to hide in a nearby city of refuge, where he would be safe as long as he remained within its gates. He had to stay in that sanctuary until the death of the high priest then in office, after which he was free to return to his own city (Nm 35:10-28). The sixth commandment enjoined, “You shall not kill” (Ex 20:13). The Hebrew word referred specifically to murder, not to all forms of killing. Killing an enemy in battle and the execution of a murderer were considered necessary and were not prohibited. More than one witness was required for any conviction, particularly in a murder case (Nm 35:30; Dt 17:6; 19:15).<\/p>\n<p>In the Code of Hammurabi a man responsible for an accidental injury to another was required to pay for the services of the physician. If the victim died, a fine was payable according to the victim’s rank. In a sense the Hebrews went further by requiring payment for any loss of time suffered by the injured person (Ex 21:18-19).<\/p>\n<p>Kidnapping was punishable by death in the OT. Exodus states that “Kidnappers must be killed, whether they are caught in possession of their victims or have already sold them as slaves” (Ex 21:16, <span>nlt<\/span>). Joseph’s being sold into slavery by his brothers illustrates this kind of kidnapping.<\/p>\n<h5>Laws concerning Property<\/h5>\n<p>The book of Exodus is quite specific about anyone responsible for damage to the property or crops of another. If a field caught fire and the fire spread, damaging crops in other fields, the person who started the fire, or perhaps the owner of the first field to catch fire, was responsible for the damage (Ex 22:6). Hammurabi’s code cited a similar instance of a man who neglected to keep a dike in repair and was therefore responsible for flood damage to his neighbor’s crops.<\/p>\n<p>Injuries to animals, especially oxen, or injuries to people or property caused by such animals formed an important area of Hebrew law. If an ox that had been previously good-tempered killed a man, the owner would be blameless, although the ox would be put to death—a severe financial penalty for the owner. If an ox with a history of goring killed a man because its owner failed to restrain it adequately, both ox and owner would be put to death. The owner’s life could be ransomed by payment of an agreed-upon sum. If the person an ox gored was a servant, the ox was stoned and the owner paid a fine (Ex 21:28-32). The Code of Hammurabi also recommended no punishment for a first offense by an animal, but if the owner knew that the ox was dangerous and had taken no steps to prevent harm, a fine in silver was payable—a very large fine for an upper-class victim, slightly less if the victim was a slave. However bad the circumstances and however vicious the ox, the Code of Hammurabi stopped at a fine for the offense, never imposing a death penalty on either the animal or the owner.<\/p>\n<p>Negligence causing injury to an animal was also punished in Hebrew law. If an ox or a donkey fell into a pit carelessly left uncovered, the owner of the animal was reimbursed for its loss (Ex 21:33-36).<\/p>\n<p>In ancient cultures women were generally considered chattel (personal property), much like animals or slaves. A daughter was considered to be her father’s property until her marriage, then the property of her husband. Therefore, any offense against a married woman was regarded as an offense against the property of the husband. According to the Code of Hammurabi, a child could be sold into slavery as a servant or bondsman, usually in payment of the father’s debt (cf. Ex 21:2-7; Neh 5:5-8; Is 50:1). Parental authority was so highly regarded in biblical law that a stubborn and rebellious son could be brought before the elders on the grounds of being disobedient and a glutton or a drunkard. He might then be convicted and stoned to death on the spot by the men of the city (Dt 21:18-21). Even that, however, was a protection of the child’s rights; some Near Eastern legislation allowed a parent to order the death of his offspring without reference to the elders or to anyone else. With daughters in particular being held in such low esteem, it is perhaps remarkable that a daughter could inherit property if there were no sons (Nm 27:8).<\/p>\n<p>Adultery, prohibited in the Decalogue, was another crime against a man’s property, specifically his wife. The book of Deuteronomy goes into considerable detail about cases of adultery—the punishment for both persons being death (Dt 22:22). If a man seduced a young woman who was not betrothed, he was required to pay her father the bride price (50 silver shekels); he could not divorce her but had to keep her as his wife for the rest of his life (Ex 22:16; Dt 22:28-29).<\/p>\n<p>In a situation where a wife was accused of adultery but without evidence, a trial was conducted. The husband would bring his wife to a priest and present a small offering (a tenth of a measure of barley meal, with neither oil nor frankincense on it), indicating the low esteem in which he now held his wife. The woman then stood before the Lord holding an earthen jar of “holy water.” Dust from the floor of the tabernacle was mixed with the water, and the cereal offering was placed in her hands. Her hair was loosened by the priest to show not only her grief but also to give an impression of abandonment. She was then required to take an oath. After that, the priest pronounced a curse upon her to the effect that her womb would be fertilized easily, but that she would have many miscarriages. She had to give her consent to that pronouncement. The priest then wrote the curses in a book and symbolically washed them off into the “bitter water.” The woman was required to drink the water while the priest waved the cereal offering from her hands before the Lord and burned some of it on the altar. The priest told her that if she was guilty, the water would make her thigh rot and her abdomen swell. If that happened, she would become an outcast; but if she were proved innocent, she would be free. Whatever the result, no blame for false accusation fell upon the husband (Nm 5:12-31).<\/p>\n<p>If a slave was struck by his master in such a manner as to cause instant death, the slave’s death had to be avenged. If the slave lingered, possibly for days, he did not need to be avenged, his loss being a sufficient punishment for the owner (Ex 21:20-21). It is unlikely that the Hebrews had much experience with that law, which had no parallels in Hammurabi’s code. If an owner injured his slave by causing the loss of an eye or a tooth, Hebrew law required that the slave be set free (vv 26-27). The Code of Hammurabi gave an example of a man injuring another man’s slave; the owner had to be paid half the slave’s value.<\/p>\n<p>Little emphasis was placed on burglary or larceny in the Hebrew law code. A burglar was presumed to be repentant and ready to make restitution. After return of the stolen property and payment of a small additional fine, a thief could again “approach the Lord” (Lv 6:2-7). By contrast, the Code of Hammurabi prescribed the death penalty for burglary. In Hebrew law, theft of an animal required restitution to be made in the ratio of at least two to one; if a bull or a cow had been stolen or sold, the thief had to restore the property fivefold. The Code of Hammurabi contained a similar statute: “If a man steal ox or sheep, ass or pig, or goat—if it be from a god or a palace, he shall restore thirtyfold; if it be from a freeman, he shall render tenfold. If the thief have nothing wherewith to pay, he shall be put to death.” In Hebrew law goods stolen from a home were simply to be restored without additional penalty. If the thief no longer had the goods and was unable to pay the equivalent value, he might be sold into slavery until restitution was made (Ex 22:1-4).<\/p>\n<h5>General Laws<\/h5>\n<p>The Hebrew code as contained in Exodus and Deuteronomy included many general prohibitions. Some concerned business dealings such as the removal of boundary markers (Dt 19:14). The use of false weights and measures was condemned (Lv 19:35; Dt 25:15; Prv 11:1; 20:23; Mi 6:11). Bribery was strictly forbidden (Ex 23:8), yet no punishment was specified for those who broke that law. In the Code of Hammurabi, if a judge changed his decision and was unable to give a satisfactory explanation, particularly if bribery was suspected, the judge had to pay 12 times the amount of the penalty and lost his seat on the bench. In the Hebrew code, perjury was also dealt with, although again no punishment was specified. The Code of Hammurabi stated that for perjury in cases where the punishment was death, persons giving false testimony were to be sentenced to death themselves (cf. Ex 23:1).<\/p>\n<p>A number of Hebrew laws reflected concern for the poor. For example, poor people were not to be subjected to usury if they were in debt, or left cold at night if their coats were taken as a pledge. Widows, orphans, and strangers were also to be treated with mercy and understanding (Ex 22:21-27; 23:9; Dt 23:19; 24:17).<\/p>\n<p>Some Hebrew laws concerned family behavior, such as those previously mentioned who cursed or disobeyed their parents (Ex 21:17; Lv 20:9; Dt 27:16; cf. Prv 20:20; 30:17). Family responsibilities were strong; an entire family frequently suffered punishment for the crime of one of its individual members (Jos 7:20-26; 2 Sm 3:29; 21:1-9; 2 Kgs 5:27; Lam 5:7). Over a period of time, as individual responsibility came to be recognized, parents were no longer put to death for the crimes of their children, or vice versa (cf. Jer 31:29-30).<\/p>\n<p>Sorcery and witchcraft were forbidden. The book of Exodus stated explicitly, “A sorceress must not be allowed to live” (22:18, <span>nlt<\/span>). Sexual perversions, such as intercourse with animals, were forbidden under penalty of death. Regulations prohibiting marriage with close relatives were given in detail (Lv 20:17-21).<\/p>\n<p>In Hebrew law no parallel existed for some interesting items in the Code of Hammurabi concerning surgery. That code mentioned veterinary surgery and even operations on the human eye. A Babylonian surgeon had to be wary, for “if a physician makes a deep incision upon a man with his bronze lancet and causes the man’s death or operates on the eye socket of a man with his bronze lancet and destroys the man’s eye, then they shall cut off his hand.” Surgery was virtually unknown among the ancient Israelites except for the ritual practice of circumcision.<\/p>\n<p class=\"h2\" id=\"Punishment\">Punishment<\/p>\n<p>Near Eastern punishments for murder and personal injury were retaliatory and often of the same nature as the offense. Other methods of punishment tended to vary with individual countries or traditions. Many kinds of punishment were inflicted on people defeated in both a full-scale war or a small insurrection.<\/p>\n<h5>Physical Punishment<\/h5>\n<p>Many forms of punishment stopped short of killing but could nevertheless be quite severe.<\/p>\n<p>1. In the OT beating with rods or switches was the traditional form of discipline for children, fools, and slaves (Ex 21:20; Prv 13:24; 26:3). Scourging (also called flogging) was more severe than beating. The whip employed could be made of several strips of leather fastened at one end or of two interwoven leather strips. A whip nicknamed “scorpion” (because of the barbs in its end) was one of the cruelest instruments of punishment mentioned in the OT (1 Kgs 12:11, 14). The severity of punishment could be increased by inserting pieces of metal or bone into the leather.<\/p>\n<p>Before a scourging, the victim would be examined for physical fitness. If death resulted from the blows, no blame was attached to the person administering the punishment. The victim was stripped to the waist and tied to a pillar, his hands bound with leather thongs. The severity of a scourging depended on the crime, although the Mosaic law set an upper limit of 40 lashes (Dt 25:1-3). To guard against a miscount, that number was later lowered by one (2 Cor 11:24). Lashes might be administered both on the chest and the back. Under some law codes, scourging could be used as a private punishment; in that case, if the victim died, another life was forfeit.<\/p>\n<p>In offenses against the law, synagogue authorities administered scourgings (Mt 10:17). A husband might be scourged by the elders of the city for defamation of his wife’s character (Dt 22:18). Scourging was also used as a means of interrogating a prisoner—hence, a Roman captain’s comment that the apostle Paul should be “examined by scourging” (Acts 22:24).<\/p>\n<p>The Romans usually reserved scourging for non-Roman citizens, such as slaves or aliens, as well as for those condemned to death. Normally, criminals were scourged after they had been condemned to death; it is therefore unusual to find the scourging of Jesus taking place before his condemnation. Pilate may have hoped to soften the people’s hearts by Jesus’ suffering so that they would not demand the death penalty (Lk 23:16, 22; Jn 19:1).<\/p>\n<p>Citizens of the Roman Empire could never be beaten or scourged before sentencing (Acts 22:25). Hence, the magistrates were afraid when they heard that Paul, a Roman citizen, had been beaten under those circumstances (16:37-39).<\/p>\n<li>2. The gouging out of the eyes of prisoners and captives was a common practice in the Near East. The Philistines blinded Samson before imprisoning him (Jgs 16:21). The Babylonians did the same to King Zedekiah in 587 <span>BC<\/span> before taking him into captivity (2 Kgs 25:7). The Ammonite king Nahash was prepared to accept peace overtures from the men of the city of Jabesh on condition that all their right eyes be gouged out. Nahash’s purpose was to disgrace them and prevent them from further active participation in warfare (1 Sm 11:1-4).<\/li>\n<li>3. Several forms of mutilation served as punishments in the Near East. The Israelites considered their own bodies sacred and made in God’s image, but that did not prevent them from mutilating their enemies by cutting off their thumbs and large toes.<\/li>\n<p>The Code of Hammurabi and the Assyrian law code prescribed mutilation of the eye, nose, ear, breast, tongue, lip, hand, and finger as punishments for specific crimes. In Assyria, punishment was often inflicted by the victim of the crime under supervision of court officials. The Code of Hammurabi also contained safeguards so that criminals were not punished in excess of the law’s sentence.<\/p>\n<li>4. Stocks are mentioned as a form of punishment in the later OT period. The prophets Hanani (2 Chr 16:10) and Jeremiah (Jer 20:2-3) suffered the indignity of being placed in stocks. Both ankles, and sometimes the wrists and head as well, were placed in holes in two large pieces of wood. In Roman times, stocks were converted to a form of torture, with a prisoner’s legs stretched to holes increasingly far apart. In the NT, Paul and Silas had their feet placed in stocks by a Philippian jailer (Acts 16:24). The same Greek word, meaning “confinement,” can refer to fetters chaining a prisoner or to an iron collar like that worn by runaway Roman slaves.<\/li>\n<h5>Capital Punishment<\/h5>\n<p>Capital punishment was common in many Near Eastern countries. Several methods were used.<\/p>\n<p>1. Those who offended a king were beheaded with a sword (2 Sm 16:9; 2 Kgs 6:31-32), as were idolaters and murderers (according to the Mishnah, the Jewish commentary on the law). The sword was probably used for private executions as well. Inhabitants of entire cities were sometimes “put to the sword” for their denial of the faith (Ex 32:27; Dt 13:15).<\/p>\n<li>2. Certain sexual offenses were punished with death by burning (Lv 20:14; 21:9). Tamar, Judah’s daughter-in-law, was accused of adultery and ordered to be burned to death outside the city (Gn 38:24). The Lord instructed that anyone whose feet touched the holy ground of Mt Sinai was to be shot with arrows or stoned (Ex 19:13).<\/li>\n<li>3. Hanging may have been a form of execution in biblical times. But many scholars think the word translated “hanging” or “hanging on a tree” actually meant impalement (Nm 25:4; Dt 21:22-23; Jos 8:29; 2 Sm 21:6, 9; Est 9:14). A spiked wooden stake was set in the ground and the victim’s body was forced onto the spike, the tip of which probably protruded from the chest or mouth. Commonly practiced by the Assyrians, that form of execution was reserved for those guilty of the worst crimes and for prisoners of war or deserters. The Persian king Darius is reputed to have impaled 3,000 men when his army entered Babylon. Impalement was the penalty Darius set for changing his edict concerning the rebuilding of the temple (Ezr 6:11-12). It is not certain whether Haman was hung or impaled (see Est 7:9-10, <span>nlt<\/span> and mg notes).<\/li>\n<p>Usually “hanging” was a means of exhibiting a corpse as a warning to local inhabitants (Gn 40:19; Jos 8:29; 10:26; 2 Sm 4:12). Corpses were exhibited for only one day and were buried before nightfall. The hanging corpse was considered a defilement of the land that God had given (Dt 21:22-23). According to the Mishnah, the hands were tied together and the body hanged from the arm of a wooden gallows.<\/p>\n<li>4. Crucifixion was a punishment employed by the Syrian king Antiochus IV Epiphanes in 167–166 <span>BC<\/span>; according to Josephus, a first-century <span>AD<\/span> Jewish historian, Jews who refused to give up their traditional faith were so executed. During the Maccabean period (167–40 <span>BC<\/span>), Alexander Janneus crucified 800 rebellious Pharisees in an attempt to reestablish his authority. Crucifixion was a widespread form of execution: it was used in most places in the Roman Empire, including India, North Africa, and Germany. Between 4 <span>BC<\/span> and <span>AD<\/span> 70, on some occasions the number of people crucified at one time reached into the thousands.<\/li>\n<p>Three types of crosses seem to have been used: a cross with the crossbar below the head of the upright bar (Latin cross); a T-shaped cross (St Anthony’s cross); and an X-shaped cross (St Andrew’s cross). Matthew records that an inscription, “This is Jesus, the King of the Jews,” was placed over Jesus’ head (Mt 27:37). That indicates that for Jesus’ crucifixion a Latin cross was used, as artists have traditionally depicted it. In crucifixions the victim was most likely affixed to the cross while it was still lying flat on the ground. Then the cross was raised into position and dropped into a hole. The hands were either nailed or bound to the cross; it is uncertain whether the feet were nailed with one or two nails. The weight of the body was supported by a piece of wood at the feet and possibly by another that was like a spike between the legs.<\/p>\n<li>5. Stoning was the most common Hebrew death penalty. The first stones were thrown by the prosecution witnesses, who were then joined by spectators. Stoning was the punishment for certain religious offenses (Lv 24:16; Nm 15:32-36; Dt 13:1-10; 17:2-5), adultery (Dt 22:23-24), child sacrifice (Lv 20:2), divination of spirits (Lv 20:27), and rebellion (Dt 21:18-21). Before his conversion, the apostle Paul witnessed and consented to the stoning of Stephen (Acts 7:58-59). Paul himself later survived a stoning at Lystra (14:19). In Roman times, a person would occasionally be stoned as he stood on a gallows.<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Hebrew law was part of the Torah (“instruction”) given by God to make his covenant people holy. At that time the Israelites were a seminomadic band of former slaves. Although there are similarities with the Code of Hammurabi and other laws of settled Near Eastern cultures, there are also many differences. Hebrew law often had a broader view, even in its less sophisticated cultural setting, as though its purpose was more to teach godly behavior than to stabilize society. The simplicity and directness of the Ten Commandments, in particular, continue to influence jurisprudence, even in modern secular society.<\/p>\n<p>The Bible’s primary message is God’s love for his covenant people, yet it never overlooks the harsh realities of life in a fallen world. Human beings sin and they commit crimes; they suffer estrangement from God because of their sin and are punished for their crimes. Christians are constantly reminded of the realism of God’s love by the cross as the symbol of Christian faith. They see the crucifixion of Jesus Christ as the fulfillment of OT prophecy that the Lord put our iniquity on him (Is 53:5-6). The NT conviction is that Christ died for our sins in accordance with the Scriptures (1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Courts and Trials; Hammurabi, Law Code of; Law, Biblical Concept of.<\/p>","content_en":"<h3>CRIMINAL LAW AND PUNISHMENT*<\/h3>\n<p>The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, “crimes” included all punishable offenses, even religious offenses such as idolatry (worshiping a false god) or blasphemy (speaking or behaving with contempt toward God).<\/p>\n<p>Preview<\/p>\n<p>• Near Eastern Context<\/p>\n<p>• Hebrew Criminal Law<\/p>\n<p>• Punishment<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"NearEasternContext\">Near Eastern Context<\/p>\n<p>In ancient societies as in modern ones, laws were considered necessary to regulate individual behavior for the good of the community, state, or nation. Today laws are thought of as made by people for their own protection. In contrast, all ancient Near Eastern law codes were considered to have come directly from some divine source. Hebrew law, though distinct, followed the general pattern of Near Eastern law codes, as is known from those that have survived—such as the Code of Hammurabi and Assyrian and Hittite laws.<\/p>\n<p>Conclusions about the “origin” of ancient laws should be made cautiously. Although evidence indicates that Hammurabi based his legislation partially on earlier Sumerian codes, he declared that his code had been received from Shamash, god of justice. That declaration must have been intended to convey primarily that his code had the express sanction of Shamash, since at least some people would recognize it as a compilation based largely on earlier laws. Similarly, the clear biblical statements about Moses receiving the law on Mt Sinai (Ex 19–24) do not rule out the possibility that parts of the Decalogue (the Ten Commandments) may have existed in earlier codes. Possibly the Mosaic legislation included some social rules adapted from the period of Israel’s sojourn in Egypt.<\/p>\n<p class=\"h2\" id=\"HebrewCriminalLaw\">Hebrew Criminal Law<\/p>\n<h5>Laws Governing Offenses against God<\/h5>\n<p>Since Hebrew law was designed for a group of people for whom religion was of paramount importance and whose faith was endangered by the influence of the beliefs of their pagan neighbors, it is not surprising that so much of Hebrew law dealt with crimes committed against God. The prohibition against worshiping idols is stated and repeated in the Torah, or Pentateuch (first five books of the Bible): “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them” (Ex 20:4-5, <span>rsv<\/span>). Sacrifice of infants, practiced in some pagan religions, was specifically prohibited in Israel. The penalty for that crime, as for the other forms of murder, was stoning to death (Lv 20:2).<\/p>\n<p>In the book of Leviticus, death by stoning was recorded as the appropriate punishment for blaspheming the name of God (Lv 24:11-16). False prophecy was also a criminal offense; that accusation could apply to a person making a prediction in the name of a god other than the Lord, or implying falsely that one’s prophecy resulted from a communication with God. Jeremiah, whose prophecy of Nebuchadnezzar’s victory over the southern kingdom of Judah was for a time considered to be false, was almost lynched by a mob (Jer 26:8-9).<\/p>\n<p>The idea of keeping the seventh day holy stemmed from the celebration of God’s work in creating the universe in six days and resting on the seventh. Keeping the Sabbath required cessation of manual work for the entire family, including farm animals (Ex 16:23; 20:8-11). People were also required to meet together on the Sabbath for worship, which at a later period in Hebrew history included the reading of Scripture, prayer, and preaching. Anyone breaking the Sabbath could be sentenced to death, as happened to a man caught gathering firewood on the Sabbath (Nm 15:32-36).<\/p>\n<p>Any type of premeditated crime was considered an offense against God, the giver of all law; hence, it was punishable by death (Nm 15:30-31). Hebrew law also insisted on donation of the firstfruits of harvest to the Lord without delay. That requirement was sometimes carried over to include a first child, whose life was dedicated to service in the temple (Ex 22:29-30; Dt 15:19).<\/p>\n<h5>Personal Injury<\/h5>\n<p>Murder, an offense against “God’s image,” was one of many crimes punishable by death in OT times. The book of Exodus stated unequivocally that “anyone who hits a person hard enough to cause death must be put to death” (Ex 21:12, <span>nlt<\/span>). A murderer who killed by using a weapon such as a stone, a piece of wood, or iron could be killed in revenge by a relative of the deceased. If the original death happened accidentally, the community would sometimes help to conceal the killer and encourage him to hide in a nearby city of refuge, where he would be safe as long as he remained within its gates. He had to stay in that sanctuary until the death of the high priest then in office, after which he was free to return to his own city (Nm 35:10-28). The sixth commandment enjoined, “You shall not kill” (Ex 20:13). The Hebrew word referred specifically to murder, not to all forms of killing. Killing an enemy in battle and the execution of a murderer were considered necessary and were not prohibited. More than one witness was required for any conviction, particularly in a murder case (Nm 35:30; Dt 17:6; 19:15).<\/p>\n<p>In the Code of Hammurabi a man responsible for an accidental injury to another was required to pay for the services of the physician. If the victim died, a fine was payable according to the victim’s rank. In a sense the Hebrews went further by requiring payment for any loss of time suffered by the injured person (Ex 21:18-19).<\/p>\n<p>Kidnapping was punishable by death in the OT. Exodus states that “Kidnappers must be killed, whether they are caught in possession of their victims or have already sold them as slaves” (Ex 21:16, <span>nlt<\/span>). Joseph’s being sold into slavery by his brothers illustrates this kind of kidnapping.<\/p>\n<h5>Laws concerning Property<\/h5>\n<p>The book of Exodus is quite specific about anyone responsible for damage to the property or crops of another. If a field caught fire and the fire spread, damaging crops in other fields, the person who started the fire, or perhaps the owner of the first field to catch fire, was responsible for the damage (Ex 22:6). Hammurabi’s code cited a similar instance of a man who neglected to keep a dike in repair and was therefore responsible for flood damage to his neighbor’s crops.<\/p>\n<p>Injuries to animals, especially oxen, or injuries to people or property caused by such animals formed an important area of Hebrew law. If an ox that had been previously good-tempered killed a man, the owner would be blameless, although the ox would be put to death—a severe financial penalty for the owner. If an ox with a history of goring killed a man because its owner failed to restrain it adequately, both ox and owner would be put to death. The owner’s life could be ransomed by payment of an agreed-upon sum. If the person an ox gored was a servant, the ox was stoned and the owner paid a fine (Ex 21:28-32). The Code of Hammurabi also recommended no punishment for a first offense by an animal, but if the owner knew that the ox was dangerous and had taken no steps to prevent harm, a fine in silver was payable—a very large fine for an upper-class victim, slightly less if the victim was a slave. However bad the circumstances and however vicious the ox, the Code of Hammurabi stopped at a fine for the offense, never imposing a death penalty on either the animal or the owner.<\/p>\n<p>Negligence causing injury to an animal was also punished in Hebrew law. If an ox or a donkey fell into a pit carelessly left uncovered, the owner of the animal was reimbursed for its loss (Ex 21:33-36).<\/p>\n<p>In ancient cultures women were generally considered chattel (personal property), much like animals or slaves. A daughter was considered to be her father’s property until her marriage, then the property of her husband. Therefore, any offense against a married woman was regarded as an offense against the property of the husband. According to the Code of Hammurabi, a child could be sold into slavery as a servant or bondsman, usually in payment of the father’s debt (cf. Ex 21:2-7; Neh 5:5-8; Is 50:1). Parental authority was so highly regarded in biblical law that a stubborn and rebellious son could be brought before the elders on the grounds of being disobedient and a glutton or a drunkard. He might then be convicted and stoned to death on the spot by the men of the city (Dt 21:18-21). Even that, however, was a protection of the child’s rights; some Near Eastern legislation allowed a parent to order the death of his offspring without reference to the elders or to anyone else. With daughters in particular being held in such low esteem, it is perhaps remarkable that a daughter could inherit property if there were no sons (Nm 27:8).<\/p>\n<p>Adultery, prohibited in the Decalogue, was another crime against a man’s property, specifically his wife. The book of Deuteronomy goes into considerable detail about cases of adultery—the punishment for both persons being death (Dt 22:22). If a man seduced a young woman who was not betrothed, he was required to pay her father the bride price (50 silver shekels); he could not divorce her but had to keep her as his wife for the rest of his life (Ex 22:16; Dt 22:28-29).<\/p>\n<p>In a situation where a wife was accused of adultery but without evidence, a trial was conducted. The husband would bring his wife to a priest and present a small offering (a tenth of a measure of barley meal, with neither oil nor frankincense on it), indicating the low esteem in which he now held his wife. The woman then stood before the Lord holding an earthen jar of “holy water.” Dust from the floor of the tabernacle was mixed with the water, and the cereal offering was placed in her hands. Her hair was loosened by the priest to show not only her grief but also to give an impression of abandonment. She was then required to take an oath. After that, the priest pronounced a curse upon her to the effect that her womb would be fertilized easily, but that she would have many miscarriages. She had to give her consent to that pronouncement. The priest then wrote the curses in a book and symbolically washed them off into the “bitter water.” The woman was required to drink the water while the priest waved the cereal offering from her hands before the Lord and burned some of it on the altar. The priest told her that if she was guilty, the water would make her thigh rot and her abdomen swell. If that happened, she would become an outcast; but if she were proved innocent, she would be free. Whatever the result, no blame for false accusation fell upon the husband (Nm 5:12-31).<\/p>\n<p>If a slave was struck by his master in such a manner as to cause instant death, the slave’s death had to be avenged. If the slave lingered, possibly for days, he did not need to be avenged, his loss being a sufficient punishment for the owner (Ex 21:20-21). It is unlikely that the Hebrews had much experience with that law, which had no parallels in Hammurabi’s code. If an owner injured his slave by causing the loss of an eye or a tooth, Hebrew law required that the slave be set free (vv 26-27). The Code of Hammurabi gave an example of a man injuring another man’s slave; the owner had to be paid half the slave’s value.<\/p>\n<p>Little emphasis was placed on burglary or larceny in the Hebrew law code. A burglar was presumed to be repentant and ready to make restitution. After return of the stolen property and payment of a small additional fine, a thief could again “approach the Lord” (Lv 6:2-7). By contrast, the Code of Hammurabi prescribed the death penalty for burglary. In Hebrew law, theft of an animal required restitution to be made in the ratio of at least two to one; if a bull or a cow had been stolen or sold, the thief had to restore the property fivefold. The Code of Hammurabi contained a similar statute: “If a man steal ox or sheep, ass or pig, or goat—if it be from a god or a palace, he shall restore thirtyfold; if it be from a freeman, he shall render tenfold. If the thief have nothing wherewith to pay, he shall be put to death.” In Hebrew law goods stolen from a home were simply to be restored without additional penalty. If the thief no longer had the goods and was unable to pay the equivalent value, he might be sold into slavery until restitution was made (Ex 22:1-4).<\/p>\n<h5>General Laws<\/h5>\n<p>The Hebrew code as contained in Exodus and Deuteronomy included many general prohibitions. Some concerned business dealings such as the removal of boundary markers (Dt 19:14). The use of false weights and measures was condemned (Lv 19:35; Dt 25:15; Prv 11:1; 20:23; Mi 6:11). Bribery was strictly forbidden (Ex 23:8), yet no punishment was specified for those who broke that law. In the Code of Hammurabi, if a judge changed his decision and was unable to give a satisfactory explanation, particularly if bribery was suspected, the judge had to pay 12 times the amount of the penalty and lost his seat on the bench. In the Hebrew code, perjury was also dealt with, although again no punishment was specified. The Code of Hammurabi stated that for perjury in cases where the punishment was death, persons giving false testimony were to be sentenced to death themselves (cf. Ex 23:1).<\/p>\n<p>A number of Hebrew laws reflected concern for the poor. For example, poor people were not to be subjected to usury if they were in debt, or left cold at night if their coats were taken as a pledge. Widows, orphans, and strangers were also to be treated with mercy and understanding (Ex 22:21-27; 23:9; Dt 23:19; 24:17).<\/p>\n<p>Some Hebrew laws concerned family behavior, such as those previously mentioned who cursed or disobeyed their parents (Ex 21:17; Lv 20:9; Dt 27:16; cf. Prv 20:20; 30:17). Family responsibilities were strong; an entire family frequently suffered punishment for the crime of one of its individual members (Jos 7:20-26; 2 Sm 3:29; 21:1-9; 2 Kgs 5:27; Lam 5:7). Over a period of time, as individual responsibility came to be recognized, parents were no longer put to death for the crimes of their children, or vice versa (cf. Jer 31:29-30).<\/p>\n<p>Sorcery and witchcraft were forbidden. The book of Exodus stated explicitly, “A sorceress must not be allowed to live” (22:18, <span>nlt<\/span>). Sexual perversions, such as intercourse with animals, were forbidden under penalty of death. Regulations prohibiting marriage with close relatives were given in detail (Lv 20:17-21).<\/p>\n<p>In Hebrew law no parallel existed for some interesting items in the Code of Hammurabi concerning surgery. That code mentioned veterinary surgery and even operations on the human eye. A Babylonian surgeon had to be wary, for “if a physician makes a deep incision upon a man with his bronze lancet and causes the man’s death or operates on the eye socket of a man with his bronze lancet and destroys the man’s eye, then they shall cut off his hand.” Surgery was virtually unknown among the ancient Israelites except for the ritual practice of circumcision.<\/p>\n<p class=\"h2\" id=\"Punishment\">Punishment<\/p>\n<p>Near Eastern punishments for murder and personal injury were retaliatory and often of the same nature as the offense. Other methods of punishment tended to vary with individual countries or traditions. Many kinds of punishment were inflicted on people defeated in both a full-scale war or a small insurrection.<\/p>\n<h5>Physical Punishment<\/h5>\n<p>Many forms of punishment stopped short of killing but could nevertheless be quite severe.<\/p>\n<p>1. In the OT beating with rods or switches was the traditional form of discipline for children, fools, and slaves (Ex 21:20; Prv 13:24; 26:3). Scourging (also called flogging) was more severe than beating. The whip employed could be made of several strips of leather fastened at one end or of two interwoven leather strips. A whip nicknamed “scorpion” (because of the barbs in its end) was one of the cruelest instruments of punishment mentioned in the OT (1 Kgs 12:11, 14). The severity of punishment could be increased by inserting pieces of metal or bone into the leather.<\/p>\n<p>Before a scourging, the victim would be examined for physical fitness. If death resulted from the blows, no blame was attached to the person administering the punishment. The victim was stripped to the waist and tied to a pillar, his hands bound with leather thongs. The severity of a scourging depended on the crime, although the Mosaic law set an upper limit of 40 lashes (Dt 25:1-3). To guard against a miscount, that number was later lowered by one (2 Cor 11:24). Lashes might be administered both on the chest and the back. Under some law codes, scourging could be used as a private punishment; in that case, if the victim died, another life was forfeit.<\/p>\n<p>In offenses against the law, synagogue authorities administered scourgings (Mt 10:17). A husband might be scourged by the elders of the city for defamation of his wife’s character (Dt 22:18). Scourging was also used as a means of interrogating a prisoner—hence, a Roman captain’s comment that the apostle Paul should be “examined by scourging” (Acts 22:24).<\/p>\n<p>The Romans usually reserved scourging for non-Roman citizens, such as slaves or aliens, as well as for those condemned to death. Normally, criminals were scourged after they had been condemned to death; it is therefore unusual to find the scourging of Jesus taking place before his condemnation. Pilate may have hoped to soften the people’s hearts by Jesus’ suffering so that they would not demand the death penalty (Lk 23:16, 22; Jn 19:1).<\/p>\n<p>Citizens of the Roman Empire could never be beaten or scourged before sentencing (Acts 22:25). Hence, the magistrates were afraid when they heard that Paul, a Roman citizen, had been beaten under those circumstances (16:37-39).<\/p>\n<li>2. The gouging out of the eyes of prisoners and captives was a common practice in the Near East. The Philistines blinded Samson before imprisoning him (Jgs 16:21). The Babylonians did the same to King Zedekiah in 587 <span>BC<\/span> before taking him into captivity (2 Kgs 25:7). The Ammonite king Nahash was prepared to accept peace overtures from the men of the city of Jabesh on condition that all their right eyes be gouged out. Nahash’s purpose was to disgrace them and prevent them from further active participation in warfare (1 Sm 11:1-4).<\/li>\n<li>3. Several forms of mutilation served as punishments in the Near East. The Israelites considered their own bodies sacred and made in God’s image, but that did not prevent them from mutilating their enemies by cutting off their thumbs and large toes.<\/li>\n<p>The Code of Hammurabi and the Assyrian law code prescribed mutilation of the eye, nose, ear, breast, tongue, lip, hand, and finger as punishments for specific crimes. In Assyria, punishment was often inflicted by the victim of the crime under supervision of court officials. The Code of Hammurabi also contained safeguards so that criminals were not punished in excess of the law’s sentence.<\/p>\n<li>4. Stocks are mentioned as a form of punishment in the later OT period. The prophets Hanani (2 Chr 16:10) and Jeremiah (Jer 20:2-3) suffered the indignity of being placed in stocks. Both ankles, and sometimes the wrists and head as well, were placed in holes in two large pieces of wood. In Roman times, stocks were converted to a form of torture, with a prisoner’s legs stretched to holes increasingly far apart. In the NT, Paul and Silas had their feet placed in stocks by a Philippian jailer (Acts 16:24). The same Greek word, meaning “confinement,” can refer to fetters chaining a prisoner or to an iron collar like that worn by runaway Roman slaves.<\/li>\n<h5>Capital Punishment<\/h5>\n<p>Capital punishment was common in many Near Eastern countries. Several methods were used.<\/p>\n<p>1. Those who offended a king were beheaded with a sword (2 Sm 16:9; 2 Kgs 6:31-32), as were idolaters and murderers (according to the Mishnah, the Jewish commentary on the law). The sword was probably used for private executions as well. Inhabitants of entire cities were sometimes “put to the sword” for their denial of the faith (Ex 32:27; Dt 13:15).<\/p>\n<li>2. Certain sexual offenses were punished with death by burning (Lv 20:14; 21:9). Tamar, Judah’s daughter-in-law, was accused of adultery and ordered to be burned to death outside the city (Gn 38:24). The Lord instructed that anyone whose feet touched the holy ground of Mt Sinai was to be shot with arrows or stoned (Ex 19:13).<\/li>\n<li>3. Hanging may have been a form of execution in biblical times. But many scholars think the word translated “hanging” or “hanging on a tree” actually meant impalement (Nm 25:4; Dt 21:22-23; Jos 8:29; 2 Sm 21:6, 9; Est 9:14). A spiked wooden stake was set in the ground and the victim’s body was forced onto the spike, the tip of which probably protruded from the chest or mouth. Commonly practiced by the Assyrians, that form of execution was reserved for those guilty of the worst crimes and for prisoners of war or deserters. The Persian king Darius is reputed to have impaled 3,000 men when his army entered Babylon. Impalement was the penalty Darius set for changing his edict concerning the rebuilding of the temple (Ezr 6:11-12). It is not certain whether Haman was hung or impaled (see Est 7:9-10, <span>nlt<\/span> and mg notes).<\/li>\n<p>Usually “hanging” was a means of exhibiting a corpse as a warning to local inhabitants (Gn 40:19; Jos 8:29; 10:26; 2 Sm 4:12). Corpses were exhibited for only one day and were buried before nightfall. The hanging corpse was considered a defilement of the land that God had given (Dt 21:22-23). According to the Mishnah, the hands were tied together and the body hanged from the arm of a wooden gallows.<\/p>\n<li>4. Crucifixion was a punishment employed by the Syrian king Antiochus IV Epiphanes in 167–166 <span>BC<\/span>; according to Josephus, a first-century <span>AD<\/span> Jewish historian, Jews who refused to give up their traditional faith were so executed. During the Maccabean period (167–40 <span>BC<\/span>), Alexander Janneus crucified 800 rebellious Pharisees in an attempt to reestablish his authority. Crucifixion was a widespread form of execution: it was used in most places in the Roman Empire, including India, North Africa, and Germany. Between 4 <span>BC<\/span> and <span>AD<\/span> 70, on some occasions the number of people crucified at one time reached into the thousands.<\/li>\n<p>Three types of crosses seem to have been used: a cross with the crossbar below the head of the upright bar (Latin cross); a T-shaped cross (St Anthony’s cross); and an X-shaped cross (St Andrew’s cross). Matthew records that an inscription, “This is Jesus, the King of the Jews,” was placed over Jesus’ head (Mt 27:37). That indicates that for Jesus’ crucifixion a Latin cross was used, as artists have traditionally depicted it. In crucifixions the victim was most likely affixed to the cross while it was still lying flat on the ground. Then the cross was raised into position and dropped into a hole. The hands were either nailed or bound to the cross; it is uncertain whether the feet were nailed with one or two nails. The weight of the body was supported by a piece of wood at the feet and possibly by another that was like a spike between the legs.<\/p>\n<li>5. Stoning was the most common Hebrew death penalty. The first stones were thrown by the prosecution witnesses, who were then joined by spectators. Stoning was the punishment for certain religious offenses (Lv 24:16; Nm 15:32-36; Dt 13:1-10; 17:2-5), adultery (Dt 22:23-24), child sacrifice (Lv 20:2), divination of spirits (Lv 20:27), and rebellion (Dt 21:18-21). Before his conversion, the apostle Paul witnessed and consented to the stoning of Stephen (Acts 7:58-59). Paul himself later survived a stoning at Lystra (14:19). In Roman times, a person would occasionally be stoned as he stood on a gallows.<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Hebrew law was part of the Torah (“instruction”) given by God to make his covenant people holy. At that time the Israelites were a seminomadic band of former slaves. Although there are similarities with the Code of Hammurabi and other laws of settled Near Eastern cultures, there are also many differences. Hebrew law often had a broader view, even in its less sophisticated cultural setting, as though its purpose was more to teach godly behavior than to stabilize society. The simplicity and directness of the Ten Commandments, in particular, continue to influence jurisprudence, even in modern secular society.<\/p>\n<p>The Bible’s primary message is God’s love for his covenant people, yet it never overlooks the harsh realities of life in a fallen world. Human beings sin and they commit crimes; they suffer estrangement from God because of their sin and are punished for their crimes. Christians are constantly reminded of the realism of God’s love by the cross as the symbol of Christian faith. They see the crucifixion of Jesus Christ as the fulfillment of OT prophecy that the Lord put our iniquity on him (Is 53:5-6). The NT conviction is that Christ died for our sins in accordance with the Scriptures (1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Courts and Trials; Hammurabi, Law Code of; Law, Biblical Concept of.<\/p>","summary_ro":"CRIMINAL LAW AND PUNISHMENT* The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, ...","summary_en":"CRIMINAL LAW AND PUNISHMENT* The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, ...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8313,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cursed Curse","title_en":"Cursed Curse","content_ro":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","content_en":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","summary_ro":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","summary_en":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12031,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>FAMINE<\/h3>\n<p>Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it was no accident when there was famine. Whether a famine occurred through lack of rainfall, hailstorms, or any other event, God was the agent.<\/p>\n<p>The most prevalent cause of famine in the ancient world was lack of rain. Such famines occurred in the time of Abraham (Gn 12:10) and Isaac (26:1). Joseph was greatly concerned about overcoming the famines in Egypt (chs 41–47). The Nile River usually provided the Egyptians with enough water for their crops; a failure to receive adequate water supplies from upland regions meant famine for Egypt.<\/p>\n<p>Besides lack of rainfall, famine could result from other causes, such as hail and thunderstorms (Ex 9:28; 1 Sm 12:17). Sieges on crops by locusts and other pests sometimes caused famine (Ex 10:15; Am 4:9). Invasion by foreign armies also brought on famine (Dt 28:53; 2 Kgs 6:25; 25:3; Lam 4:9-10). Disease often accompanied famine (1 Kgs 8:37; Jer 14:12; 21:9).<\/p>\n<p>Famine brought changes to the lives of Naomi and Ruth (Ru 1:1). God raised Joseph to a position of power in famine conditions. Famine also affected the lives of King David (2 Sm 21:1), Elijah (1 Kgs 17), Elisha (2 Kgs 4:38; 6:25), and Zedekiah (25:2-3).<\/p>\n<p>Famine was used by God to warn (1 Kgs 17:1), correct (2 Sm 21:1), and punish his people or the heathen (Jer 14:12, 15). The famines predicted by Jesus and the writer of the book of Revelation were signs of judgment (Mk 13:8; Rv 18:8).<\/p>","content_en":"<h3>FAMINE<\/h3>\n<p>Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it was no accident when there was famine. Whether a famine occurred through lack of rainfall, hailstorms, or any other event, God was the agent.<\/p>\n<p>The most prevalent cause of famine in the ancient world was lack of rain. Such famines occurred in the time of Abraham (Gn 12:10) and Isaac (26:1). Joseph was greatly concerned about overcoming the famines in Egypt (chs 41–47). The Nile River usually provided the Egyptians with enough water for their crops; a failure to receive adequate water supplies from upland regions meant famine for Egypt.<\/p>\n<p>Besides lack of rainfall, famine could result from other causes, such as hail and thunderstorms (Ex 9:28; 1 Sm 12:17). Sieges on crops by locusts and other pests sometimes caused famine (Ex 10:15; Am 4:9). Invasion by foreign armies also brought on famine (Dt 28:53; 2 Kgs 6:25; 25:3; Lam 4:9-10). Disease often accompanied famine (1 Kgs 8:37; Jer 14:12; 21:9).<\/p>\n<p>Famine brought changes to the lives of Naomi and Ruth (Ru 1:1). God raised Joseph to a position of power in famine conditions. Famine also affected the lives of King David (2 Sm 21:1), Elijah (1 Kgs 17), Elisha (2 Kgs 4:38; 6:25), and Zedekiah (25:2-3).<\/p>\n<p>Famine was used by God to warn (1 Kgs 17:1), correct (2 Sm 21:1), and punish his people or the heathen (Jer 14:12, 15). The famines predicted by Jesus and the writer of the book of Revelation were signs of judgment (Mk 13:8; Rv 18:8).<\/p>","summary_ro":"FAMINE Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it w...","summary_en":"FAMINE Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it w...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13786,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gibeonites Gibeon","title_en":"Gibeonites Gibeon","content_ro":"<h3>GIBEON, GIBEONITES<\/h3>\n<p>Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the name of Gibeon, the identification is placed beyond doubt. Certain geographical and chronological considerations also support this. The location of Gibeon, north of Jerusalem and accessible to that city in the days of David, Solomon, and Jeremiah, as well as its location southwest of Ai combine geographically to support this identification. Further, the periods of occupation at el-Jib revealed by excavation are parallel to historical data supplied by the OT.<\/p>\n<p>The first mention of Gibeon and its inhabitants comes in Joshua 9 and 10 in the days of Joshua, perhaps about 1200 <span>BC<\/span>. Hearing of the success of the people of Israel at Jericho and Ai, the people of Gibeon, Kephirah, Beeroth, and Kiriath-jearim plotted to obtain a covenant of peace from them. By pretending that they had come from afar and displaying worn-out clothing and footwear as well as dried bread, they were able to deceive Joshua into making a treaty with them. When their deception was discovered, they were sentenced to chop wood and carry water for the Israelites (Jos 9:21-27). Neighboring groups of people from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, led by Adoni-zedek king of Jerusalem, launched an attack on Gibeon because of its defection to Joshua. The Gibeonites appealed to Joshua, and the Israelites made a forced march from Gilgal to assist them. The enemies of Gibeon were driven down the road to Beth-horon. Their rout was completed with the assistance of hailstones. In that day the sun stood still over Gibeon (10:9-13). Only Gibeon made peace with the incoming Israelites (11:19). In due course the town became part of Benjamin’s territory (18:25; 21:17).<\/p>\n\n<p>In the days before David was king, Saul’s general encountered some of David’s men at Gibeon and engaged in an unusual contest at the pool of Gibeon. Twelve men from each side fought and were all thrust through by the swords of their opponents (2 Sm 2:12-17). This encounter was followed by a further skirmish in which David’s men were successful (vv 18-32). Later, David’s nephew Amasa, captain of the rebel army of Absalom, was attacked by Joab at the “great stone which is in Gibeon” (20:8) and left to die in the highway in his blood. In David’s time also, seven sons of Saul were executed “at Gibeon on the mountain of the Lord” (21:1-9) in retribution for Saul’s violation of the ancient covenant between Gibeon and Israel when he slew men of Gibeon (vv 1-6).<\/p>\n<p>There was an important high place still operating at Gibeon in David’s time. The tabernacle of the Lord rested there, and an altar of burnt offering as well (1 Chr 16:39; 21:29). It was at Gibeon, according to 1 Kings 3:3-9, that Solomon had a dream in which Solomon asked for wisdom to govern Israel well (cf. 2 Chr 1:2-13). A second time God appeared to Solomon at Gibeon to assure him that his prayer had been heard and to urge him to walk in God’s ways (1 Kgs 9:2-9). Gibeon was among the cities taken by Pharaoh Shishak in the second half of the 10th century <span>BC<\/span>. Presumably Gibeon remained an important center during the days of the kings. There was a prophet in Gibeon in the days of Jeremiah, although he prophesied falsely (Jer 28:1-4).<\/p>\n<p>Some of the Gibeonites went into exile in Babylon and a small group returned (Neh 7:25) and assisted Nehemiah in repairing the Jerusalem wall (3:7-8). Later still, Josephus relates that Cestius pitched his camp at Gibeon on his march to Jerusalem in <span>AD<\/span> 66 (<em>War<\/em> 2.515-516). Biblical references cover a period from about 1200 <span>BC<\/span> to about 445 <span>BC<\/span>, in archaeological terms from the beginning of the Iron I period, through the Iron II period, and into the Persian or Iron III period. We would expect, therefore, to find evidence for at least these periods in an excavation.<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Gibbar.<\/p>","content_en":"<h3>GIBEON, GIBEONITES<\/h3>\n<p>Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the name of Gibeon, the identification is placed beyond doubt. Certain geographical and chronological considerations also support this. The location of Gibeon, north of Jerusalem and accessible to that city in the days of David, Solomon, and Jeremiah, as well as its location southwest of Ai combine geographically to support this identification. Further, the periods of occupation at el-Jib revealed by excavation are parallel to historical data supplied by the OT.<\/p>\n<p>The first mention of Gibeon and its inhabitants comes in Joshua 9 and 10 in the days of Joshua, perhaps about 1200 <span>BC<\/span>. Hearing of the success of the people of Israel at Jericho and Ai, the people of Gibeon, Kephirah, Beeroth, and Kiriath-jearim plotted to obtain a covenant of peace from them. By pretending that they had come from afar and displaying worn-out clothing and footwear as well as dried bread, they were able to deceive Joshua into making a treaty with them. When their deception was discovered, they were sentenced to chop wood and carry water for the Israelites (Jos 9:21-27). Neighboring groups of people from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, led by Adoni-zedek king of Jerusalem, launched an attack on Gibeon because of its defection to Joshua. The Gibeonites appealed to Joshua, and the Israelites made a forced march from Gilgal to assist them. The enemies of Gibeon were driven down the road to Beth-horon. Their rout was completed with the assistance of hailstones. In that day the sun stood still over Gibeon (10:9-13). Only Gibeon made peace with the incoming Israelites (11:19). In due course the town became part of Benjamin’s territory (18:25; 21:17).<\/p>\n\n<p>In the days before David was king, Saul’s general encountered some of David’s men at Gibeon and engaged in an unusual contest at the pool of Gibeon. Twelve men from each side fought and were all thrust through by the swords of their opponents (2 Sm 2:12-17). This encounter was followed by a further skirmish in which David’s men were successful (vv 18-32). Later, David’s nephew Amasa, captain of the rebel army of Absalom, was attacked by Joab at the “great stone which is in Gibeon” (20:8) and left to die in the highway in his blood. In David’s time also, seven sons of Saul were executed “at Gibeon on the mountain of the Lord” (21:1-9) in retribution for Saul’s violation of the ancient covenant between Gibeon and Israel when he slew men of Gibeon (vv 1-6).<\/p>\n<p>There was an important high place still operating at Gibeon in David’s time. The tabernacle of the Lord rested there, and an altar of burnt offering as well (1 Chr 16:39; 21:29). It was at Gibeon, according to 1 Kings 3:3-9, that Solomon had a dream in which Solomon asked for wisdom to govern Israel well (cf. 2 Chr 1:2-13). A second time God appeared to Solomon at Gibeon to assure him that his prayer had been heard and to urge him to walk in God’s ways (1 Kgs 9:2-9). Gibeon was among the cities taken by Pharaoh Shishak in the second half of the 10th century <span>BC<\/span>. Presumably Gibeon remained an important center during the days of the kings. There was a prophet in Gibeon in the days of Jeremiah, although he prophesied falsely (Jer 28:1-4).<\/p>\n<p>Some of the Gibeonites went into exile in Babylon and a small group returned (Neh 7:25) and assisted Nehemiah in repairing the Jerusalem wall (3:7-8). Later still, Josephus relates that Cestius pitched his camp at Gibeon on his march to Jerusalem in <span>AD<\/span> 66 (<em>War<\/em> 2.515-516). Biblical references cover a period from about 1200 <span>BC<\/span> to about 445 <span>BC<\/span>, in archaeological terms from the beginning of the Iron I period, through the Iron II period, and into the Persian or Iron III period. We would expect, therefore, to find evidence for at least these periods in an excavation.<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Gibbar.<\/p>","summary_ro":"GIBEON, GIBEONITES Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the...","summary_en":"GIBEON, GIBEONITES Place and its inhabitants figuring prominently in the OT from the days of Joshua to the days of Nehemiah, though both were in existence outside these time limits. The site may be identified with confidence as el-Jib some five and a half miles (8.9 kilometers) north of Jerusalem. This identification was proposed as early as 1838 by Edward Robinson. Since the excavation of this site in the years 1956, 1957, 1959, 1960, and 1962, and the discovery of 31 jar handles bearing the...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32752,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rephaim*","title_en":"Rephaim*","content_ro":"<h3>REPHAIM*<\/h3>\n<li>1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The <span class=\"hebrew\" lang=\"he\">rephaim<\/span> of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9).<\/li>\n<li>2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim, and Horite peoples, were defeated by Kedorlaomer and his allied armies (Gn 14:5). They were one of nine nations living in Palestine at the time when the Lord promised to give the land to Abraham’s descendants (15:20). The ancient Rephaim were called the Emim by the Moabites and the Zamzummin by the Ammonites; they were comparable in size and number to the giant Anakim (Dt 2:11, 20). Og, king of Bashan, represented the last of the Rephaim. He was later killed and his kingdom dispossessed by the Israelites under Moses (Dt 3:11; Jos 12:4; 13:12). Perhaps the giants among the Philistines were descendants of the Rephaim (2 Sm 21; 1 Chr 20).<\/li>\n<li><em>See also<\/em> Giants.<\/li>","content_en":"<h3>REPHAIM*<\/h3>\n<li>1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The <span class=\"hebrew\" lang=\"he\">rephaim<\/span> of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9).<\/li>\n<li>2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim, and Horite peoples, were defeated by Kedorlaomer and his allied armies (Gn 14:5). They were one of nine nations living in Palestine at the time when the Lord promised to give the land to Abraham’s descendants (15:20). The ancient Rephaim were called the Emim by the Moabites and the Zamzummin by the Ammonites; they were comparable in size and number to the giant Anakim (Dt 2:11, 20). Og, king of Bashan, represented the last of the Rephaim. He was later killed and his kingdom dispossessed by the Israelites under Moses (Dt 3:11; Jos 12:4; 13:12). Perhaps the giants among the Philistines were descendants of the Rephaim (2 Sm 21; 1 Chr 20).<\/li>\n<li><em>See also<\/em> Giants.<\/li>","summary_ro":"REPHAIM* 1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The rephaim of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9). 2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim...","summary_en":"REPHAIM* 1. A Hebrew word referring to shades or departed spirits whose dwelling place was the habitation of Sheol (Prv 2:18; 9:18; 21:16). The rephaim of the underworld suffered anguish (Jb 26:5) and were separated from God (Ps 88:10-12) and all living people (Is 26:14). Their immaterial being bore a weakened shadowlike resemblance to their former corporeality (Is 14:9). 2. A mighty people tall in stature living in Palestine during the days of Abraham. The Rephaim, along with the Zuzim, Emim...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33843,"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":46793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","content_en":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","summary_ro":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","summary_en":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","content_en":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","summary_ro":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","summary_en":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","content_en":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","summary_ro":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","summary_en":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","content_en":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","summary_ro":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","summary_en":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","content_en":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","summary_ro":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","summary_en":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","content_en":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","summary_ro":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","summary_en":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","content_en":"<p><strong>21:1–24:25<\/strong> The final chapters of 2 Samuel are a <em>coda,<\/em> a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a <em>chiasm<\/em> (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15-22); C: David’s Psalm (22:1-51); C′: David’s Psalm (23:1-7); B′: David’s heroes and their exploits (23:8-39); A′: David’s sin against the census taboo and its collective punishment (24:1-25). A chiasm highlights the central section—here David’s hymns, which focus not on David but on David’s God.<\/p>","summary_ro":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","summary_en":"21:1–24:25 The final chapters of 2 Samuel are a coda, a concluding section that summarizes the important themes from the preceding material. These chapters are thematic, not chronological, and not all the events described here happened at the end of David’s reign (e.g., 22:1). The materials are arranged according to a common Hebrew literary device, a chiasm (mirror-image): A: Saul’s sin against the Gibeonites and its collective punishment (21:1-14); B: David’s heroes and their exploits (21:15...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:1","title_en":"Study Note: 2 Samuel 21:1","content_ro":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","content_en":"<p><strong>21:1<\/strong> <em>asked the<\/em> <span>Lord<\/span><em>:<\/em> The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • <em>Saul and his family are guilty:<\/em> The <em>famine<\/em> resulted from violating an oath taken before the Lord (Josh 9:19-20). • <em>murdering the Gibeonites:<\/em> This incident is not elsewhere recorded. Illicit bloodshed had polluted the land, making it sterile and unfruitful (cp. Gen 4:10-12; Num 35:30-34).<\/p>","summary_ro":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","summary_en":"21:1 asked the Lord: The Hebrew verb is the same as that used when David “begged” for the life of Bathsheba’s child (12:16). On these two occasions, “seeking” was in the desperation of a moment of crisis. However, most often in the Old Testament, “seeking God” refers not to a specific prayer of petition but to the dynamics of daily devotion and obedience to God (e.g., Pss 40:16; 105:4; Prov 28:5). • Saul and his family are guilty: The famine resulted from violating an oath taken before the Lo...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60124,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87750,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115376,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143002,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":1426,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amorites","title_en":"Amorites","content_ro":"<h3>AMORITES<\/h3>\n<p>Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium <span>BC<\/span>. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine.<\/p>\n<p>Akkadian cuneiform inscriptions mention a relatively uncivilized people called <em>Amurru<\/em> (translation of the Sumerian <em>Mar-tu<\/em>), perhaps named for a storm god. They overran the Sumerians and eventually most of Mesopotamia. The city of Mari, on the upper Euphrates River, fell to them about 2000 <span>BC<\/span>; Eshunna a short time later; Babylon by 1830 <span>BC<\/span>; and finally Assur around 1750 <span>BC<\/span>.<\/p>\n<p>Farther to the west, Amorites had been in Palestine and Syria as early as the third millennium <span>BC<\/span>. Egyptian texts of the early part of the 19th century <span>BC<\/span> show that additional waves of Amorite nomads were entering Canaan at that time. Many of their names are similar to the Amorite names from upper Mesopotamia. In fact, many names from the Mari tablets are identical with or similar to names in the patriarchal accounts in Genesis. People named Jacob, Abraham, Levi, and Ishmael were known at Mari, and names similar to Gad and Dan have been found there. Benjamin was known as the name of a tribe. Nahor was found to be the name of a city near Haran. According to Genesis, Abraham lived in Haran many years before going to Canaan. Jacob spent 20 years there and married two women from Haran.<\/p>\n<p>Amorites appear prominently in the OT as major obstacles to the occupation of Canaan (the Promised Land) by the Israelites after the exodus. Calling Moses to lead Israel out of Egypt, the Lord spoke of Canaan, then occupied by Amorites and others, as a good land (Ex 3:8, 17; 13:5). When the Israelites were in the wilderness, God promised to destroy those nations (Ex 23:23) and drive them out of the land (Ex 33:2). The Hebrew people were warned not to make covenants with any of them, to intermarry with them, or to tolerate their idol worship (Ex 34:11-17).<\/p>\n<p>Spies sent into the land found Amalekites in the south; Hittites, Jebusites, and Amorites in the northern mountains and to the west of the Jordan River; and Canaanites by the sea and along the Jordan (Nm 13:25-29). At that time there were Amorites east of the Jordan as well (Nm 21:13).<\/p>\n<p>God had instructed Israel to go up from Horeb and conquer the mountain Amorites on the west side of the Jordan all the way to the Mediterranean Sea (Dt 1:7). When they arrived at Kadesh-barnea they were at the foot of those mountains (Dt 1:19-20). But the people murmured and complained that God had brought them from Egypt only to be slaughtered by the Amorites. From the spies’ reports, they pictured the Amorites as an awesome people, greater and taller than the Israelites (Dt 1:26-28). At first they refused to trust God enough to go in, so God told them to turn around and head back into the wilderness. Then they changed their minds, stubbornly attacked the Amorites against God’s command, and were badly beaten (Dt 1:34-44). Finally, after 38 additional years in the wilderness, the Israelites once again faced the Amorites, but this time on the east side of the Dead Sea (Nm 21:13). The Amorite king, Sihon, refused to let them pass through his land. The Israelites were drawn up at the Arnon River, which flows into the Dead Sea about two-thirds of the way up its eastern shore.<\/p>\n<p>Transjordan was controlled by two Amorite kings, Sihon and Og. Israel had to face Sihon first. His city, Heshbon, lay due east of the north end of the Dead Sea (Nm 21:21-26). Sihon himself had taken this land from the Moabites. Moses knew of Sihon’s reputation and quoted a poem that boasted of Sihon’s victory over Moab (Nm 21:27-30). Nevertheless, the Israelites defeated Sihon and devastated his kingdom from Dibon, four miles (6.4 kilometers) north of the Arnon, to Medeba, seven miles (11.2 kilometers) south of Heshbon. King Og, farther to the north, received the same treatment (Nm 21:31-35). King Balak of Moab heard of the Israelite victories and was terrified (Nm 22:2-3).<\/p>\n<p>Moses reminded the people that by relying on God’s promises they had taken all of the land of the Amorites east of the Jordan (Dt 2:24–3:10). The conquered territory was given to the tribes of Gad and Reuben and to the half-tribe of Manasseh (Nm 32:33). Then, 40 years after the exodus began, Israel was standing on the east side of the Jordan, having dispossessed the two great Amorite nations there (Dt 1:1-4). But there were other Amorite kingdoms in the hills west of the Jordan, along with other nations (Dt 7:1-2). They were to be destroyed in the same way Sihon and Og had been defeated (Dt 31:3-6).<\/p>\n<p>So famous was the victory of Israel east of the Jordan that Rahab and others in Jericho, west of the Jordan, knew of it and were frightened (Jos 2:8-11). The Israelites crossed the Jordan and took Jericho but were defeated at the smaller city of Ai in the hill country west of Jericho. They immediately assumed that they would be wiped out by the Amorites in those hills (Jos 7:7).<\/p>\n<p>The Israelites regained God’s favor, however, and defeated Ai. Their victory made an impression on the other kingdoms west of the Jordan in the hills, valleys, and coastlands up to Lebanon, who allied to fight Joshua (Jos 9:1-2). Gibeon, an Amorite city seven miles (11.2 kilometers) southwest of Ai, made peace with Israel, putting more fear in the hearts of the remaining kings (Jos 10:1-2). Adoni-zedek, king of Jerusalem, was evidently the leader of the Amorite kings west of the Jordan (Jos 10:3). Jerusalem was only eight miles (12.8 kilometers) southeast of Gibeon. Adoni-zedek called together the kings of Hebron, Jarmuth, Lachish, and Eglon, all within 50 miles (80.4 kilometers) of Jerusalem, to fight against Gibeon and Joshua (Jos 10:3-5).<\/p>\n<p>Joshua came to Gibeon’s defense and routed the Amorites, chasing them to the northwest and southwest. The Lord fought for Israel, raining hailstones on the Amorites at Azekah, southwest of Gibeon, and causing the sun to stand still in order to provide a longer battle day (Jos 10:6-14).<\/p>\n<p>In the far north, Jabin, king of Hazor, rallied the Canaanites and remaining Amorites all the way north to Mt Hermon (Jos 11:1-5). But they too were overcome (Jos 11:10-23). Toward the end of Joshua’s career, he reminded the people that it was the Lord who had given them the land of the Amorites (Jos 24:1-18).<\/p>\n<p>After the occupation of Canaan by Israel, Amorites still present in the land chased Dan’s tribe into the mountains and continued to live near Aijalon, 17 miles (27.4 kilometers) west of Jerusalem. They still held the slopes toward the south end of the Dead Sea as well (Jgs 1:34-36). In the period of the judges, the Amorites and their gods posed a constant threat to Israel’s well-being (Jgs 6:10).<\/p>\n<p>At the end of the period of the judges, relations between Israel and the Amorites improved (1 Sm 7:14). David continued to honor Joshua’s treaty with the Amorite remnant of Gibeon (2 Sm 21:2-6). Solomon conscripted his labor forces from the Amorites and other peoples still surviving from Israelite conquest (1 Kgs 9:20-22).<\/p>\n<p>The OT treats the deliverance of the Amorites and their land into the hands of Israel as a great event comparable with the exodus itself, a victory to be remembered and celebrated (Pss 135:9-12; 136:13-26). If the people forgot, the Lord reminded them through his prophets (Am 2:9-10). Long after Sihon and Og had been defeated, the area east of the Jordan was still remembered as the land of “Sihon king of the Amorites” (1 Kgs 4:19). When the kings of Israel and Judah began to fail God, the memory of the Amorites provided a standard of comparison of evil. The Jews’ continuing fascination with idolatry led God to address Jerusalem, representing the Jewish people, through the prophet Ezekiel: “Your mother was a Hittite and your father an Amorite” (Ez 16:45). In the biblical view, the Amorites stood for everything that is abominable in the sight of God.<\/p>","content_en":"<h3>AMORITES<\/h3>\n<p>Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium <span>BC<\/span>. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine.<\/p>\n<p>Akkadian cuneiform inscriptions mention a relatively uncivilized people called <em>Amurru<\/em> (translation of the Sumerian <em>Mar-tu<\/em>), perhaps named for a storm god. They overran the Sumerians and eventually most of Mesopotamia. The city of Mari, on the upper Euphrates River, fell to them about 2000 <span>BC<\/span>; Eshunna a short time later; Babylon by 1830 <span>BC<\/span>; and finally Assur around 1750 <span>BC<\/span>.<\/p>\n<p>Farther to the west, Amorites had been in Palestine and Syria as early as the third millennium <span>BC<\/span>. Egyptian texts of the early part of the 19th century <span>BC<\/span> show that additional waves of Amorite nomads were entering Canaan at that time. Many of their names are similar to the Amorite names from upper Mesopotamia. In fact, many names from the Mari tablets are identical with or similar to names in the patriarchal accounts in Genesis. People named Jacob, Abraham, Levi, and Ishmael were known at Mari, and names similar to Gad and Dan have been found there. Benjamin was known as the name of a tribe. Nahor was found to be the name of a city near Haran. According to Genesis, Abraham lived in Haran many years before going to Canaan. Jacob spent 20 years there and married two women from Haran.<\/p>\n<p>Amorites appear prominently in the OT as major obstacles to the occupation of Canaan (the Promised Land) by the Israelites after the exodus. Calling Moses to lead Israel out of Egypt, the Lord spoke of Canaan, then occupied by Amorites and others, as a good land (Ex 3:8, 17; 13:5). When the Israelites were in the wilderness, God promised to destroy those nations (Ex 23:23) and drive them out of the land (Ex 33:2). The Hebrew people were warned not to make covenants with any of them, to intermarry with them, or to tolerate their idol worship (Ex 34:11-17).<\/p>\n<p>Spies sent into the land found Amalekites in the south; Hittites, Jebusites, and Amorites in the northern mountains and to the west of the Jordan River; and Canaanites by the sea and along the Jordan (Nm 13:25-29). At that time there were Amorites east of the Jordan as well (Nm 21:13).<\/p>\n<p>God had instructed Israel to go up from Horeb and conquer the mountain Amorites on the west side of the Jordan all the way to the Mediterranean Sea (Dt 1:7). When they arrived at Kadesh-barnea they were at the foot of those mountains (Dt 1:19-20). But the people murmured and complained that God had brought them from Egypt only to be slaughtered by the Amorites. From the spies’ reports, they pictured the Amorites as an awesome people, greater and taller than the Israelites (Dt 1:26-28). At first they refused to trust God enough to go in, so God told them to turn around and head back into the wilderness. Then they changed their minds, stubbornly attacked the Amorites against God’s command, and were badly beaten (Dt 1:34-44). Finally, after 38 additional years in the wilderness, the Israelites once again faced the Amorites, but this time on the east side of the Dead Sea (Nm 21:13). The Amorite king, Sihon, refused to let them pass through his land. The Israelites were drawn up at the Arnon River, which flows into the Dead Sea about two-thirds of the way up its eastern shore.<\/p>\n<p>Transjordan was controlled by two Amorite kings, Sihon and Og. Israel had to face Sihon first. His city, Heshbon, lay due east of the north end of the Dead Sea (Nm 21:21-26). Sihon himself had taken this land from the Moabites. Moses knew of Sihon’s reputation and quoted a poem that boasted of Sihon’s victory over Moab (Nm 21:27-30). Nevertheless, the Israelites defeated Sihon and devastated his kingdom from Dibon, four miles (6.4 kilometers) north of the Arnon, to Medeba, seven miles (11.2 kilometers) south of Heshbon. King Og, farther to the north, received the same treatment (Nm 21:31-35). King Balak of Moab heard of the Israelite victories and was terrified (Nm 22:2-3).<\/p>\n<p>Moses reminded the people that by relying on God’s promises they had taken all of the land of the Amorites east of the Jordan (Dt 2:24–3:10). The conquered territory was given to the tribes of Gad and Reuben and to the half-tribe of Manasseh (Nm 32:33). Then, 40 years after the exodus began, Israel was standing on the east side of the Jordan, having dispossessed the two great Amorite nations there (Dt 1:1-4). But there were other Amorite kingdoms in the hills west of the Jordan, along with other nations (Dt 7:1-2). They were to be destroyed in the same way Sihon and Og had been defeated (Dt 31:3-6).<\/p>\n<p>So famous was the victory of Israel east of the Jordan that Rahab and others in Jericho, west of the Jordan, knew of it and were frightened (Jos 2:8-11). The Israelites crossed the Jordan and took Jericho but were defeated at the smaller city of Ai in the hill country west of Jericho. They immediately assumed that they would be wiped out by the Amorites in those hills (Jos 7:7).<\/p>\n<p>The Israelites regained God’s favor, however, and defeated Ai. Their victory made an impression on the other kingdoms west of the Jordan in the hills, valleys, and coastlands up to Lebanon, who allied to fight Joshua (Jos 9:1-2). Gibeon, an Amorite city seven miles (11.2 kilometers) southwest of Ai, made peace with Israel, putting more fear in the hearts of the remaining kings (Jos 10:1-2). Adoni-zedek, king of Jerusalem, was evidently the leader of the Amorite kings west of the Jordan (Jos 10:3). Jerusalem was only eight miles (12.8 kilometers) southeast of Gibeon. Adoni-zedek called together the kings of Hebron, Jarmuth, Lachish, and Eglon, all within 50 miles (80.4 kilometers) of Jerusalem, to fight against Gibeon and Joshua (Jos 10:3-5).<\/p>\n<p>Joshua came to Gibeon’s defense and routed the Amorites, chasing them to the northwest and southwest. The Lord fought for Israel, raining hailstones on the Amorites at Azekah, southwest of Gibeon, and causing the sun to stand still in order to provide a longer battle day (Jos 10:6-14).<\/p>\n<p>In the far north, Jabin, king of Hazor, rallied the Canaanites and remaining Amorites all the way north to Mt Hermon (Jos 11:1-5). But they too were overcome (Jos 11:10-23). Toward the end of Joshua’s career, he reminded the people that it was the Lord who had given them the land of the Amorites (Jos 24:1-18).<\/p>\n<p>After the occupation of Canaan by Israel, Amorites still present in the land chased Dan’s tribe into the mountains and continued to live near Aijalon, 17 miles (27.4 kilometers) west of Jerusalem. They still held the slopes toward the south end of the Dead Sea as well (Jgs 1:34-36). In the period of the judges, the Amorites and their gods posed a constant threat to Israel’s well-being (Jgs 6:10).<\/p>\n<p>At the end of the period of the judges, relations between Israel and the Amorites improved (1 Sm 7:14). David continued to honor Joshua’s treaty with the Amorite remnant of Gibeon (2 Sm 21:2-6). Solomon conscripted his labor forces from the Amorites and other peoples still surviving from Israelite conquest (1 Kgs 9:20-22).<\/p>\n<p>The OT treats the deliverance of the Amorites and their land into the hands of Israel as a great event comparable with the exodus itself, a victory to be remembered and celebrated (Pss 135:9-12; 136:13-26). If the people forgot, the Lord reminded them through his prophets (Am 2:9-10). Long after Sihon and Og had been defeated, the area east of the Jordan was still remembered as the land of “Sihon king of the Amorites” (1 Kgs 4:19). When the kings of Israel and Judah began to fail God, the memory of the Amorites provided a standard of comparison of evil. The Jews’ continuing fascination with idolatry led God to address Jerusalem, representing the Jewish people, through the prophet Ezekiel: “Your mother was a Hittite and your father an Amorite” (Ez 16:45). In the biblical view, the Amorites stood for everything that is abominable in the sight of God.<\/p>","summary_ro":"AMORITES Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium BC. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine. Akkadian cuneiform inscriptions mention a relatively uncivilized people called Amurru (translation of the Sumerian Mar-tu), perhap...","summary_en":"AMORITES Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium BC. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine. Akkadian cuneiform inscriptions mention a relatively uncivilized people called Amurru (translation of the Sumerian Mar-tu), perhap...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46795,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:2","title_en":"Study Note: 2 Samuel 21:2","content_ro":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","content_en":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","summary_ro":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","summary_en":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:2","title_en":"Study Note: 2 Samuel 21:2","content_ro":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","content_en":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","summary_ro":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","summary_en":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:2","title_en":"Study Note: 2 Samuel 21:2","content_ro":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","content_en":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","summary_ro":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","summary_en":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:2","title_en":"Study Note: 2 Samuel 21:2","content_ro":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","content_en":"<p><strong>21:2<\/strong> Though the <em>Amorites<\/em> were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, <em>zeal<\/em> is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.<\/p>","summary_ro":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","summary_en":"21:2 Though the Amorites were a specific people group (Gen 10:16), here it is a general term for the pre-Israelite inhabitants of Canaan. • When properly directed, zeal is commendable (e.g., Num 25:11; 1 Kgs 19:10). Saul’s misdirected zeal, however, involved blatant disregard for Israel’s covenant with the Gibeonites.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":46796,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:3","title_en":"Study Note: 2 Samuel 21:3","content_ro":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","content_en":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","summary_ro":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","summary_en":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:3","title_en":"Study Note: 2 Samuel 21:3","content_ro":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","content_en":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","summary_ro":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","summary_en":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:3","title_en":"Study Note: 2 Samuel 21:3","content_ro":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","content_en":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","summary_ro":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","summary_en":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:3","title_en":"Study Note: 2 Samuel 21:3","content_ro":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","content_en":"<p><strong>21:3<\/strong> Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made <em>amends,<\/em> the Gibeonites would <em>bless the<\/em> <span>Lord<\/span><em>’s people again.<\/em><\/p>","summary_ro":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","summary_en":"21:3 Saul’s actions had caused the Gibeonites to curse Israel (cp. Rom 2:24); once David had made amends, the Gibeonites would bless the Lord’s people again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":8134,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Law and Punishment*, Criminal","title_en":"Law and Punishment*, Criminal","content_ro":"<h3>CRIMINAL LAW AND PUNISHMENT*<\/h3>\n<p>The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, “crimes” included all punishable offenses, even religious offenses such as idolatry (worshiping a false god) or blasphemy (speaking or behaving with contempt toward God).<\/p>\n<p>Preview<\/p>\n<p>• Near Eastern Context<\/p>\n<p>• Hebrew Criminal Law<\/p>\n<p>• Punishment<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"NearEasternContext\">Near Eastern Context<\/p>\n<p>In ancient societies as in modern ones, laws were considered necessary to regulate individual behavior for the good of the community, state, or nation. Today laws are thought of as made by people for their own protection. In contrast, all ancient Near Eastern law codes were considered to have come directly from some divine source. Hebrew law, though distinct, followed the general pattern of Near Eastern law codes, as is known from those that have survived—such as the Code of Hammurabi and Assyrian and Hittite laws.<\/p>\n<p>Conclusions about the “origin” of ancient laws should be made cautiously. Although evidence indicates that Hammurabi based his legislation partially on earlier Sumerian codes, he declared that his code had been received from Shamash, god of justice. That declaration must have been intended to convey primarily that his code had the express sanction of Shamash, since at least some people would recognize it as a compilation based largely on earlier laws. Similarly, the clear biblical statements about Moses receiving the law on Mt Sinai (Ex 19–24) do not rule out the possibility that parts of the Decalogue (the Ten Commandments) may have existed in earlier codes. Possibly the Mosaic legislation included some social rules adapted from the period of Israel’s sojourn in Egypt.<\/p>\n<p class=\"h2\" id=\"HebrewCriminalLaw\">Hebrew Criminal Law<\/p>\n<h5>Laws Governing Offenses against God<\/h5>\n<p>Since Hebrew law was designed for a group of people for whom religion was of paramount importance and whose faith was endangered by the influence of the beliefs of their pagan neighbors, it is not surprising that so much of Hebrew law dealt with crimes committed against God. The prohibition against worshiping idols is stated and repeated in the Torah, or Pentateuch (first five books of the Bible): “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them” (Ex 20:4-5, <span>rsv<\/span>). Sacrifice of infants, practiced in some pagan religions, was specifically prohibited in Israel. The penalty for that crime, as for the other forms of murder, was stoning to death (Lv 20:2).<\/p>\n<p>In the book of Leviticus, death by stoning was recorded as the appropriate punishment for blaspheming the name of God (Lv 24:11-16). False prophecy was also a criminal offense; that accusation could apply to a person making a prediction in the name of a god other than the Lord, or implying falsely that one’s prophecy resulted from a communication with God. Jeremiah, whose prophecy of Nebuchadnezzar’s victory over the southern kingdom of Judah was for a time considered to be false, was almost lynched by a mob (Jer 26:8-9).<\/p>\n<p>The idea of keeping the seventh day holy stemmed from the celebration of God’s work in creating the universe in six days and resting on the seventh. Keeping the Sabbath required cessation of manual work for the entire family, including farm animals (Ex 16:23; 20:8-11). People were also required to meet together on the Sabbath for worship, which at a later period in Hebrew history included the reading of Scripture, prayer, and preaching. Anyone breaking the Sabbath could be sentenced to death, as happened to a man caught gathering firewood on the Sabbath (Nm 15:32-36).<\/p>\n<p>Any type of premeditated crime was considered an offense against God, the giver of all law; hence, it was punishable by death (Nm 15:30-31). Hebrew law also insisted on donation of the firstfruits of harvest to the Lord without delay. That requirement was sometimes carried over to include a first child, whose life was dedicated to service in the temple (Ex 22:29-30; Dt 15:19).<\/p>\n<h5>Personal Injury<\/h5>\n<p>Murder, an offense against “God’s image,” was one of many crimes punishable by death in OT times. The book of Exodus stated unequivocally that “anyone who hits a person hard enough to cause death must be put to death” (Ex 21:12, <span>nlt<\/span>). A murderer who killed by using a weapon such as a stone, a piece of wood, or iron could be killed in revenge by a relative of the deceased. If the original death happened accidentally, the community would sometimes help to conceal the killer and encourage him to hide in a nearby city of refuge, where he would be safe as long as he remained within its gates. He had to stay in that sanctuary until the death of the high priest then in office, after which he was free to return to his own city (Nm 35:10-28). The sixth commandment enjoined, “You shall not kill” (Ex 20:13). The Hebrew word referred specifically to murder, not to all forms of killing. Killing an enemy in battle and the execution of a murderer were considered necessary and were not prohibited. More than one witness was required for any conviction, particularly in a murder case (Nm 35:30; Dt 17:6; 19:15).<\/p>\n<p>In the Code of Hammurabi a man responsible for an accidental injury to another was required to pay for the services of the physician. If the victim died, a fine was payable according to the victim’s rank. In a sense the Hebrews went further by requiring payment for any loss of time suffered by the injured person (Ex 21:18-19).<\/p>\n<p>Kidnapping was punishable by death in the OT. Exodus states that “Kidnappers must be killed, whether they are caught in possession of their victims or have already sold them as slaves” (Ex 21:16, <span>nlt<\/span>). Joseph’s being sold into slavery by his brothers illustrates this kind of kidnapping.<\/p>\n<h5>Laws concerning Property<\/h5>\n<p>The book of Exodus is quite specific about anyone responsible for damage to the property or crops of another. If a field caught fire and the fire spread, damaging crops in other fields, the person who started the fire, or perhaps the owner of the first field to catch fire, was responsible for the damage (Ex 22:6). Hammurabi’s code cited a similar instance of a man who neglected to keep a dike in repair and was therefore responsible for flood damage to his neighbor’s crops.<\/p>\n<p>Injuries to animals, especially oxen, or injuries to people or property caused by such animals formed an important area of Hebrew law. If an ox that had been previously good-tempered killed a man, the owner would be blameless, although the ox would be put to death—a severe financial penalty for the owner. If an ox with a history of goring killed a man because its owner failed to restrain it adequately, both ox and owner would be put to death. The owner’s life could be ransomed by payment of an agreed-upon sum. If the person an ox gored was a servant, the ox was stoned and the owner paid a fine (Ex 21:28-32). The Code of Hammurabi also recommended no punishment for a first offense by an animal, but if the owner knew that the ox was dangerous and had taken no steps to prevent harm, a fine in silver was payable—a very large fine for an upper-class victim, slightly less if the victim was a slave. However bad the circumstances and however vicious the ox, the Code of Hammurabi stopped at a fine for the offense, never imposing a death penalty on either the animal or the owner.<\/p>\n<p>Negligence causing injury to an animal was also punished in Hebrew law. If an ox or a donkey fell into a pit carelessly left uncovered, the owner of the animal was reimbursed for its loss (Ex 21:33-36).<\/p>\n<p>In ancient cultures women were generally considered chattel (personal property), much like animals or slaves. A daughter was considered to be her father’s property until her marriage, then the property of her husband. Therefore, any offense against a married woman was regarded as an offense against the property of the husband. According to the Code of Hammurabi, a child could be sold into slavery as a servant or bondsman, usually in payment of the father’s debt (cf. Ex 21:2-7; Neh 5:5-8; Is 50:1). Parental authority was so highly regarded in biblical law that a stubborn and rebellious son could be brought before the elders on the grounds of being disobedient and a glutton or a drunkard. He might then be convicted and stoned to death on the spot by the men of the city (Dt 21:18-21). Even that, however, was a protection of the child’s rights; some Near Eastern legislation allowed a parent to order the death of his offspring without reference to the elders or to anyone else. With daughters in particular being held in such low esteem, it is perhaps remarkable that a daughter could inherit property if there were no sons (Nm 27:8).<\/p>\n<p>Adultery, prohibited in the Decalogue, was another crime against a man’s property, specifically his wife. The book of Deuteronomy goes into considerable detail about cases of adultery—the punishment for both persons being death (Dt 22:22). If a man seduced a young woman who was not betrothed, he was required to pay her father the bride price (50 silver shekels); he could not divorce her but had to keep her as his wife for the rest of his life (Ex 22:16; Dt 22:28-29).<\/p>\n<p>In a situation where a wife was accused of adultery but without evidence, a trial was conducted. The husband would bring his wife to a priest and present a small offering (a tenth of a measure of barley meal, with neither oil nor frankincense on it), indicating the low esteem in which he now held his wife. The woman then stood before the Lord holding an earthen jar of “holy water.” Dust from the floor of the tabernacle was mixed with the water, and the cereal offering was placed in her hands. Her hair was loosened by the priest to show not only her grief but also to give an impression of abandonment. She was then required to take an oath. After that, the priest pronounced a curse upon her to the effect that her womb would be fertilized easily, but that she would have many miscarriages. She had to give her consent to that pronouncement. The priest then wrote the curses in a book and symbolically washed them off into the “bitter water.” The woman was required to drink the water while the priest waved the cereal offering from her hands before the Lord and burned some of it on the altar. The priest told her that if she was guilty, the water would make her thigh rot and her abdomen swell. If that happened, she would become an outcast; but if she were proved innocent, she would be free. Whatever the result, no blame for false accusation fell upon the husband (Nm 5:12-31).<\/p>\n<p>If a slave was struck by his master in such a manner as to cause instant death, the slave’s death had to be avenged. If the slave lingered, possibly for days, he did not need to be avenged, his loss being a sufficient punishment for the owner (Ex 21:20-21). It is unlikely that the Hebrews had much experience with that law, which had no parallels in Hammurabi’s code. If an owner injured his slave by causing the loss of an eye or a tooth, Hebrew law required that the slave be set free (vv 26-27). The Code of Hammurabi gave an example of a man injuring another man’s slave; the owner had to be paid half the slave’s value.<\/p>\n<p>Little emphasis was placed on burglary or larceny in the Hebrew law code. A burglar was presumed to be repentant and ready to make restitution. After return of the stolen property and payment of a small additional fine, a thief could again “approach the Lord” (Lv 6:2-7). By contrast, the Code of Hammurabi prescribed the death penalty for burglary. In Hebrew law, theft of an animal required restitution to be made in the ratio of at least two to one; if a bull or a cow had been stolen or sold, the thief had to restore the property fivefold. The Code of Hammurabi contained a similar statute: “If a man steal ox or sheep, ass or pig, or goat—if it be from a god or a palace, he shall restore thirtyfold; if it be from a freeman, he shall render tenfold. If the thief have nothing wherewith to pay, he shall be put to death.” In Hebrew law goods stolen from a home were simply to be restored without additional penalty. If the thief no longer had the goods and was unable to pay the equivalent value, he might be sold into slavery until restitution was made (Ex 22:1-4).<\/p>\n<h5>General Laws<\/h5>\n<p>The Hebrew code as contained in Exodus and Deuteronomy included many general prohibitions. Some concerned business dealings such as the removal of boundary markers (Dt 19:14). The use of false weights and measures was condemned (Lv 19:35; Dt 25:15; Prv 11:1; 20:23; Mi 6:11). Bribery was strictly forbidden (Ex 23:8), yet no punishment was specified for those who broke that law. In the Code of Hammurabi, if a judge changed his decision and was unable to give a satisfactory explanation, particularly if bribery was suspected, the judge had to pay 12 times the amount of the penalty and lost his seat on the bench. In the Hebrew code, perjury was also dealt with, although again no punishment was specified. The Code of Hammurabi stated that for perjury in cases where the punishment was death, persons giving false testimony were to be sentenced to death themselves (cf. Ex 23:1).<\/p>\n<p>A number of Hebrew laws reflected concern for the poor. For example, poor people were not to be subjected to usury if they were in debt, or left cold at night if their coats were taken as a pledge. Widows, orphans, and strangers were also to be treated with mercy and understanding (Ex 22:21-27; 23:9; Dt 23:19; 24:17).<\/p>\n<p>Some Hebrew laws concerned family behavior, such as those previously mentioned who cursed or disobeyed their parents (Ex 21:17; Lv 20:9; Dt 27:16; cf. Prv 20:20; 30:17). Family responsibilities were strong; an entire family frequently suffered punishment for the crime of one of its individual members (Jos 7:20-26; 2 Sm 3:29; 21:1-9; 2 Kgs 5:27; Lam 5:7). Over a period of time, as individual responsibility came to be recognized, parents were no longer put to death for the crimes of their children, or vice versa (cf. Jer 31:29-30).<\/p>\n<p>Sorcery and witchcraft were forbidden. The book of Exodus stated explicitly, “A sorceress must not be allowed to live” (22:18, <span>nlt<\/span>). Sexual perversions, such as intercourse with animals, were forbidden under penalty of death. Regulations prohibiting marriage with close relatives were given in detail (Lv 20:17-21).<\/p>\n<p>In Hebrew law no parallel existed for some interesting items in the Code of Hammurabi concerning surgery. That code mentioned veterinary surgery and even operations on the human eye. A Babylonian surgeon had to be wary, for “if a physician makes a deep incision upon a man with his bronze lancet and causes the man’s death or operates on the eye socket of a man with his bronze lancet and destroys the man’s eye, then they shall cut off his hand.” Surgery was virtually unknown among the ancient Israelites except for the ritual practice of circumcision.<\/p>\n<p class=\"h2\" id=\"Punishment\">Punishment<\/p>\n<p>Near Eastern punishments for murder and personal injury were retaliatory and often of the same nature as the offense. Other methods of punishment tended to vary with individual countries or traditions. Many kinds of punishment were inflicted on people defeated in both a full-scale war or a small insurrection.<\/p>\n<h5>Physical Punishment<\/h5>\n<p>Many forms of punishment stopped short of killing but could nevertheless be quite severe.<\/p>\n<p>1. In the OT beating with rods or switches was the traditional form of discipline for children, fools, and slaves (Ex 21:20; Prv 13:24; 26:3). Scourging (also called flogging) was more severe than beating. The whip employed could be made of several strips of leather fastened at one end or of two interwoven leather strips. A whip nicknamed “scorpion” (because of the barbs in its end) was one of the cruelest instruments of punishment mentioned in the OT (1 Kgs 12:11, 14). The severity of punishment could be increased by inserting pieces of metal or bone into the leather.<\/p>\n<p>Before a scourging, the victim would be examined for physical fitness. If death resulted from the blows, no blame was attached to the person administering the punishment. The victim was stripped to the waist and tied to a pillar, his hands bound with leather thongs. The severity of a scourging depended on the crime, although the Mosaic law set an upper limit of 40 lashes (Dt 25:1-3). To guard against a miscount, that number was later lowered by one (2 Cor 11:24). Lashes might be administered both on the chest and the back. Under some law codes, scourging could be used as a private punishment; in that case, if the victim died, another life was forfeit.<\/p>\n<p>In offenses against the law, synagogue authorities administered scourgings (Mt 10:17). A husband might be scourged by the elders of the city for defamation of his wife’s character (Dt 22:18). Scourging was also used as a means of interrogating a prisoner—hence, a Roman captain’s comment that the apostle Paul should be “examined by scourging” (Acts 22:24).<\/p>\n<p>The Romans usually reserved scourging for non-Roman citizens, such as slaves or aliens, as well as for those condemned to death. Normally, criminals were scourged after they had been condemned to death; it is therefore unusual to find the scourging of Jesus taking place before his condemnation. Pilate may have hoped to soften the people’s hearts by Jesus’ suffering so that they would not demand the death penalty (Lk 23:16, 22; Jn 19:1).<\/p>\n<p>Citizens of the Roman Empire could never be beaten or scourged before sentencing (Acts 22:25). Hence, the magistrates were afraid when they heard that Paul, a Roman citizen, had been beaten under those circumstances (16:37-39).<\/p>\n<li>2. The gouging out of the eyes of prisoners and captives was a common practice in the Near East. The Philistines blinded Samson before imprisoning him (Jgs 16:21). The Babylonians did the same to King Zedekiah in 587 <span>BC<\/span> before taking him into captivity (2 Kgs 25:7). The Ammonite king Nahash was prepared to accept peace overtures from the men of the city of Jabesh on condition that all their right eyes be gouged out. Nahash’s purpose was to disgrace them and prevent them from further active participation in warfare (1 Sm 11:1-4).<\/li>\n<li>3. Several forms of mutilation served as punishments in the Near East. The Israelites considered their own bodies sacred and made in God’s image, but that did not prevent them from mutilating their enemies by cutting off their thumbs and large toes.<\/li>\n<p>The Code of Hammurabi and the Assyrian law code prescribed mutilation of the eye, nose, ear, breast, tongue, lip, hand, and finger as punishments for specific crimes. In Assyria, punishment was often inflicted by the victim of the crime under supervision of court officials. The Code of Hammurabi also contained safeguards so that criminals were not punished in excess of the law’s sentence.<\/p>\n<li>4. Stocks are mentioned as a form of punishment in the later OT period. The prophets Hanani (2 Chr 16:10) and Jeremiah (Jer 20:2-3) suffered the indignity of being placed in stocks. Both ankles, and sometimes the wrists and head as well, were placed in holes in two large pieces of wood. In Roman times, stocks were converted to a form of torture, with a prisoner’s legs stretched to holes increasingly far apart. In the NT, Paul and Silas had their feet placed in stocks by a Philippian jailer (Acts 16:24). The same Greek word, meaning “confinement,” can refer to fetters chaining a prisoner or to an iron collar like that worn by runaway Roman slaves.<\/li>\n<h5>Capital Punishment<\/h5>\n<p>Capital punishment was common in many Near Eastern countries. Several methods were used.<\/p>\n<p>1. Those who offended a king were beheaded with a sword (2 Sm 16:9; 2 Kgs 6:31-32), as were idolaters and murderers (according to the Mishnah, the Jewish commentary on the law). The sword was probably used for private executions as well. Inhabitants of entire cities were sometimes “put to the sword” for their denial of the faith (Ex 32:27; Dt 13:15).<\/p>\n<li>2. Certain sexual offenses were punished with death by burning (Lv 20:14; 21:9). Tamar, Judah’s daughter-in-law, was accused of adultery and ordered to be burned to death outside the city (Gn 38:24). The Lord instructed that anyone whose feet touched the holy ground of Mt Sinai was to be shot with arrows or stoned (Ex 19:13).<\/li>\n<li>3. Hanging may have been a form of execution in biblical times. But many scholars think the word translated “hanging” or “hanging on a tree” actually meant impalement (Nm 25:4; Dt 21:22-23; Jos 8:29; 2 Sm 21:6, 9; Est 9:14). A spiked wooden stake was set in the ground and the victim’s body was forced onto the spike, the tip of which probably protruded from the chest or mouth. Commonly practiced by the Assyrians, that form of execution was reserved for those guilty of the worst crimes and for prisoners of war or deserters. The Persian king Darius is reputed to have impaled 3,000 men when his army entered Babylon. Impalement was the penalty Darius set for changing his edict concerning the rebuilding of the temple (Ezr 6:11-12). It is not certain whether Haman was hung or impaled (see Est 7:9-10, <span>nlt<\/span> and mg notes).<\/li>\n<p>Usually “hanging” was a means of exhibiting a corpse as a warning to local inhabitants (Gn 40:19; Jos 8:29; 10:26; 2 Sm 4:12). Corpses were exhibited for only one day and were buried before nightfall. The hanging corpse was considered a defilement of the land that God had given (Dt 21:22-23). According to the Mishnah, the hands were tied together and the body hanged from the arm of a wooden gallows.<\/p>\n<li>4. Crucifixion was a punishment employed by the Syrian king Antiochus IV Epiphanes in 167–166 <span>BC<\/span>; according to Josephus, a first-century <span>AD<\/span> Jewish historian, Jews who refused to give up their traditional faith were so executed. During the Maccabean period (167–40 <span>BC<\/span>), Alexander Janneus crucified 800 rebellious Pharisees in an attempt to reestablish his authority. Crucifixion was a widespread form of execution: it was used in most places in the Roman Empire, including India, North Africa, and Germany. Between 4 <span>BC<\/span> and <span>AD<\/span> 70, on some occasions the number of people crucified at one time reached into the thousands.<\/li>\n<p>Three types of crosses seem to have been used: a cross with the crossbar below the head of the upright bar (Latin cross); a T-shaped cross (St Anthony’s cross); and an X-shaped cross (St Andrew’s cross). Matthew records that an inscription, “This is Jesus, the King of the Jews,” was placed over Jesus’ head (Mt 27:37). That indicates that for Jesus’ crucifixion a Latin cross was used, as artists have traditionally depicted it. In crucifixions the victim was most likely affixed to the cross while it was still lying flat on the ground. Then the cross was raised into position and dropped into a hole. The hands were either nailed or bound to the cross; it is uncertain whether the feet were nailed with one or two nails. The weight of the body was supported by a piece of wood at the feet and possibly by another that was like a spike between the legs.<\/p>\n<li>5. Stoning was the most common Hebrew death penalty. The first stones were thrown by the prosecution witnesses, who were then joined by spectators. Stoning was the punishment for certain religious offenses (Lv 24:16; Nm 15:32-36; Dt 13:1-10; 17:2-5), adultery (Dt 22:23-24), child sacrifice (Lv 20:2), divination of spirits (Lv 20:27), and rebellion (Dt 21:18-21). Before his conversion, the apostle Paul witnessed and consented to the stoning of Stephen (Acts 7:58-59). Paul himself later survived a stoning at Lystra (14:19). In Roman times, a person would occasionally be stoned as he stood on a gallows.<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Hebrew law was part of the Torah (“instruction”) given by God to make his covenant people holy. At that time the Israelites were a seminomadic band of former slaves. Although there are similarities with the Code of Hammurabi and other laws of settled Near Eastern cultures, there are also many differences. Hebrew law often had a broader view, even in its less sophisticated cultural setting, as though its purpose was more to teach godly behavior than to stabilize society. The simplicity and directness of the Ten Commandments, in particular, continue to influence jurisprudence, even in modern secular society.<\/p>\n<p>The Bible’s primary message is God’s love for his covenant people, yet it never overlooks the harsh realities of life in a fallen world. Human beings sin and they commit crimes; they suffer estrangement from God because of their sin and are punished for their crimes. Christians are constantly reminded of the realism of God’s love by the cross as the symbol of Christian faith. They see the crucifixion of Jesus Christ as the fulfillment of OT prophecy that the Lord put our iniquity on him (Is 53:5-6). The NT conviction is that Christ died for our sins in accordance with the Scriptures (1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Courts and Trials; Hammurabi, Law Code of; Law, Biblical Concept of.<\/p>","content_en":"<h3>CRIMINAL LAW AND PUNISHMENT*<\/h3>\n<p>The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, “crimes” included all punishable offenses, even religious offenses such as idolatry (worshiping a false god) or blasphemy (speaking or behaving with contempt toward God).<\/p>\n<p>Preview<\/p>\n<p>• Near Eastern Context<\/p>\n<p>• Hebrew Criminal Law<\/p>\n<p>• Punishment<\/p>\n<p>• Conclusion<\/p>\n<p class=\"h2\" id=\"NearEasternContext\">Near Eastern Context<\/p>\n<p>In ancient societies as in modern ones, laws were considered necessary to regulate individual behavior for the good of the community, state, or nation. Today laws are thought of as made by people for their own protection. In contrast, all ancient Near Eastern law codes were considered to have come directly from some divine source. Hebrew law, though distinct, followed the general pattern of Near Eastern law codes, as is known from those that have survived—such as the Code of Hammurabi and Assyrian and Hittite laws.<\/p>\n<p>Conclusions about the “origin” of ancient laws should be made cautiously. Although evidence indicates that Hammurabi based his legislation partially on earlier Sumerian codes, he declared that his code had been received from Shamash, god of justice. That declaration must have been intended to convey primarily that his code had the express sanction of Shamash, since at least some people would recognize it as a compilation based largely on earlier laws. Similarly, the clear biblical statements about Moses receiving the law on Mt Sinai (Ex 19–24) do not rule out the possibility that parts of the Decalogue (the Ten Commandments) may have existed in earlier codes. Possibly the Mosaic legislation included some social rules adapted from the period of Israel’s sojourn in Egypt.<\/p>\n<p class=\"h2\" id=\"HebrewCriminalLaw\">Hebrew Criminal Law<\/p>\n<h5>Laws Governing Offenses against God<\/h5>\n<p>Since Hebrew law was designed for a group of people for whom religion was of paramount importance and whose faith was endangered by the influence of the beliefs of their pagan neighbors, it is not surprising that so much of Hebrew law dealt with crimes committed against God. The prohibition against worshiping idols is stated and repeated in the Torah, or Pentateuch (first five books of the Bible): “You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them” (Ex 20:4-5, <span>rsv<\/span>). Sacrifice of infants, practiced in some pagan religions, was specifically prohibited in Israel. The penalty for that crime, as for the other forms of murder, was stoning to death (Lv 20:2).<\/p>\n<p>In the book of Leviticus, death by stoning was recorded as the appropriate punishment for blaspheming the name of God (Lv 24:11-16). False prophecy was also a criminal offense; that accusation could apply to a person making a prediction in the name of a god other than the Lord, or implying falsely that one’s prophecy resulted from a communication with God. Jeremiah, whose prophecy of Nebuchadnezzar’s victory over the southern kingdom of Judah was for a time considered to be false, was almost lynched by a mob (Jer 26:8-9).<\/p>\n<p>The idea of keeping the seventh day holy stemmed from the celebration of God’s work in creating the universe in six days and resting on the seventh. Keeping the Sabbath required cessation of manual work for the entire family, including farm animals (Ex 16:23; 20:8-11). People were also required to meet together on the Sabbath for worship, which at a later period in Hebrew history included the reading of Scripture, prayer, and preaching. Anyone breaking the Sabbath could be sentenced to death, as happened to a man caught gathering firewood on the Sabbath (Nm 15:32-36).<\/p>\n<p>Any type of premeditated crime was considered an offense against God, the giver of all law; hence, it was punishable by death (Nm 15:30-31). Hebrew law also insisted on donation of the firstfruits of harvest to the Lord without delay. That requirement was sometimes carried over to include a first child, whose life was dedicated to service in the temple (Ex 22:29-30; Dt 15:19).<\/p>\n<h5>Personal Injury<\/h5>\n<p>Murder, an offense against “God’s image,” was one of many crimes punishable by death in OT times. The book of Exodus stated unequivocally that “anyone who hits a person hard enough to cause death must be put to death” (Ex 21:12, <span>nlt<\/span>). A murderer who killed by using a weapon such as a stone, a piece of wood, or iron could be killed in revenge by a relative of the deceased. If the original death happened accidentally, the community would sometimes help to conceal the killer and encourage him to hide in a nearby city of refuge, where he would be safe as long as he remained within its gates. He had to stay in that sanctuary until the death of the high priest then in office, after which he was free to return to his own city (Nm 35:10-28). The sixth commandment enjoined, “You shall not kill” (Ex 20:13). The Hebrew word referred specifically to murder, not to all forms of killing. Killing an enemy in battle and the execution of a murderer were considered necessary and were not prohibited. More than one witness was required for any conviction, particularly in a murder case (Nm 35:30; Dt 17:6; 19:15).<\/p>\n<p>In the Code of Hammurabi a man responsible for an accidental injury to another was required to pay for the services of the physician. If the victim died, a fine was payable according to the victim’s rank. In a sense the Hebrews went further by requiring payment for any loss of time suffered by the injured person (Ex 21:18-19).<\/p>\n<p>Kidnapping was punishable by death in the OT. Exodus states that “Kidnappers must be killed, whether they are caught in possession of their victims or have already sold them as slaves” (Ex 21:16, <span>nlt<\/span>). Joseph’s being sold into slavery by his brothers illustrates this kind of kidnapping.<\/p>\n<h5>Laws concerning Property<\/h5>\n<p>The book of Exodus is quite specific about anyone responsible for damage to the property or crops of another. If a field caught fire and the fire spread, damaging crops in other fields, the person who started the fire, or perhaps the owner of the first field to catch fire, was responsible for the damage (Ex 22:6). Hammurabi’s code cited a similar instance of a man who neglected to keep a dike in repair and was therefore responsible for flood damage to his neighbor’s crops.<\/p>\n<p>Injuries to animals, especially oxen, or injuries to people or property caused by such animals formed an important area of Hebrew law. If an ox that had been previously good-tempered killed a man, the owner would be blameless, although the ox would be put to death—a severe financial penalty for the owner. If an ox with a history of goring killed a man because its owner failed to restrain it adequately, both ox and owner would be put to death. The owner’s life could be ransomed by payment of an agreed-upon sum. If the person an ox gored was a servant, the ox was stoned and the owner paid a fine (Ex 21:28-32). The Code of Hammurabi also recommended no punishment for a first offense by an animal, but if the owner knew that the ox was dangerous and had taken no steps to prevent harm, a fine in silver was payable—a very large fine for an upper-class victim, slightly less if the victim was a slave. However bad the circumstances and however vicious the ox, the Code of Hammurabi stopped at a fine for the offense, never imposing a death penalty on either the animal or the owner.<\/p>\n<p>Negligence causing injury to an animal was also punished in Hebrew law. If an ox or a donkey fell into a pit carelessly left uncovered, the owner of the animal was reimbursed for its loss (Ex 21:33-36).<\/p>\n<p>In ancient cultures women were generally considered chattel (personal property), much like animals or slaves. A daughter was considered to be her father’s property until her marriage, then the property of her husband. Therefore, any offense against a married woman was regarded as an offense against the property of the husband. According to the Code of Hammurabi, a child could be sold into slavery as a servant or bondsman, usually in payment of the father’s debt (cf. Ex 21:2-7; Neh 5:5-8; Is 50:1). Parental authority was so highly regarded in biblical law that a stubborn and rebellious son could be brought before the elders on the grounds of being disobedient and a glutton or a drunkard. He might then be convicted and stoned to death on the spot by the men of the city (Dt 21:18-21). Even that, however, was a protection of the child’s rights; some Near Eastern legislation allowed a parent to order the death of his offspring without reference to the elders or to anyone else. With daughters in particular being held in such low esteem, it is perhaps remarkable that a daughter could inherit property if there were no sons (Nm 27:8).<\/p>\n<p>Adultery, prohibited in the Decalogue, was another crime against a man’s property, specifically his wife. The book of Deuteronomy goes into considerable detail about cases of adultery—the punishment for both persons being death (Dt 22:22). If a man seduced a young woman who was not betrothed, he was required to pay her father the bride price (50 silver shekels); he could not divorce her but had to keep her as his wife for the rest of his life (Ex 22:16; Dt 22:28-29).<\/p>\n<p>In a situation where a wife was accused of adultery but without evidence, a trial was conducted. The husband would bring his wife to a priest and present a small offering (a tenth of a measure of barley meal, with neither oil nor frankincense on it), indicating the low esteem in which he now held his wife. The woman then stood before the Lord holding an earthen jar of “holy water.” Dust from the floor of the tabernacle was mixed with the water, and the cereal offering was placed in her hands. Her hair was loosened by the priest to show not only her grief but also to give an impression of abandonment. She was then required to take an oath. After that, the priest pronounced a curse upon her to the effect that her womb would be fertilized easily, but that she would have many miscarriages. She had to give her consent to that pronouncement. The priest then wrote the curses in a book and symbolically washed them off into the “bitter water.” The woman was required to drink the water while the priest waved the cereal offering from her hands before the Lord and burned some of it on the altar. The priest told her that if she was guilty, the water would make her thigh rot and her abdomen swell. If that happened, she would become an outcast; but if she were proved innocent, she would be free. Whatever the result, no blame for false accusation fell upon the husband (Nm 5:12-31).<\/p>\n<p>If a slave was struck by his master in such a manner as to cause instant death, the slave’s death had to be avenged. If the slave lingered, possibly for days, he did not need to be avenged, his loss being a sufficient punishment for the owner (Ex 21:20-21). It is unlikely that the Hebrews had much experience with that law, which had no parallels in Hammurabi’s code. If an owner injured his slave by causing the loss of an eye or a tooth, Hebrew law required that the slave be set free (vv 26-27). The Code of Hammurabi gave an example of a man injuring another man’s slave; the owner had to be paid half the slave’s value.<\/p>\n<p>Little emphasis was placed on burglary or larceny in the Hebrew law code. A burglar was presumed to be repentant and ready to make restitution. After return of the stolen property and payment of a small additional fine, a thief could again “approach the Lord” (Lv 6:2-7). By contrast, the Code of Hammurabi prescribed the death penalty for burglary. In Hebrew law, theft of an animal required restitution to be made in the ratio of at least two to one; if a bull or a cow had been stolen or sold, the thief had to restore the property fivefold. The Code of Hammurabi contained a similar statute: “If a man steal ox or sheep, ass or pig, or goat—if it be from a god or a palace, he shall restore thirtyfold; if it be from a freeman, he shall render tenfold. If the thief have nothing wherewith to pay, he shall be put to death.” In Hebrew law goods stolen from a home were simply to be restored without additional penalty. If the thief no longer had the goods and was unable to pay the equivalent value, he might be sold into slavery until restitution was made (Ex 22:1-4).<\/p>\n<h5>General Laws<\/h5>\n<p>The Hebrew code as contained in Exodus and Deuteronomy included many general prohibitions. Some concerned business dealings such as the removal of boundary markers (Dt 19:14). The use of false weights and measures was condemned (Lv 19:35; Dt 25:15; Prv 11:1; 20:23; Mi 6:11). Bribery was strictly forbidden (Ex 23:8), yet no punishment was specified for those who broke that law. In the Code of Hammurabi, if a judge changed his decision and was unable to give a satisfactory explanation, particularly if bribery was suspected, the judge had to pay 12 times the amount of the penalty and lost his seat on the bench. In the Hebrew code, perjury was also dealt with, although again no punishment was specified. The Code of Hammurabi stated that for perjury in cases where the punishment was death, persons giving false testimony were to be sentenced to death themselves (cf. Ex 23:1).<\/p>\n<p>A number of Hebrew laws reflected concern for the poor. For example, poor people were not to be subjected to usury if they were in debt, or left cold at night if their coats were taken as a pledge. Widows, orphans, and strangers were also to be treated with mercy and understanding (Ex 22:21-27; 23:9; Dt 23:19; 24:17).<\/p>\n<p>Some Hebrew laws concerned family behavior, such as those previously mentioned who cursed or disobeyed their parents (Ex 21:17; Lv 20:9; Dt 27:16; cf. Prv 20:20; 30:17). Family responsibilities were strong; an entire family frequently suffered punishment for the crime of one of its individual members (Jos 7:20-26; 2 Sm 3:29; 21:1-9; 2 Kgs 5:27; Lam 5:7). Over a period of time, as individual responsibility came to be recognized, parents were no longer put to death for the crimes of their children, or vice versa (cf. Jer 31:29-30).<\/p>\n<p>Sorcery and witchcraft were forbidden. The book of Exodus stated explicitly, “A sorceress must not be allowed to live” (22:18, <span>nlt<\/span>). Sexual perversions, such as intercourse with animals, were forbidden under penalty of death. Regulations prohibiting marriage with close relatives were given in detail (Lv 20:17-21).<\/p>\n<p>In Hebrew law no parallel existed for some interesting items in the Code of Hammurabi concerning surgery. That code mentioned veterinary surgery and even operations on the human eye. A Babylonian surgeon had to be wary, for “if a physician makes a deep incision upon a man with his bronze lancet and causes the man’s death or operates on the eye socket of a man with his bronze lancet and destroys the man’s eye, then they shall cut off his hand.” Surgery was virtually unknown among the ancient Israelites except for the ritual practice of circumcision.<\/p>\n<p class=\"h2\" id=\"Punishment\">Punishment<\/p>\n<p>Near Eastern punishments for murder and personal injury were retaliatory and often of the same nature as the offense. Other methods of punishment tended to vary with individual countries or traditions. Many kinds of punishment were inflicted on people defeated in both a full-scale war or a small insurrection.<\/p>\n<h5>Physical Punishment<\/h5>\n<p>Many forms of punishment stopped short of killing but could nevertheless be quite severe.<\/p>\n<p>1. In the OT beating with rods or switches was the traditional form of discipline for children, fools, and slaves (Ex 21:20; Prv 13:24; 26:3). Scourging (also called flogging) was more severe than beating. The whip employed could be made of several strips of leather fastened at one end or of two interwoven leather strips. A whip nicknamed “scorpion” (because of the barbs in its end) was one of the cruelest instruments of punishment mentioned in the OT (1 Kgs 12:11, 14). The severity of punishment could be increased by inserting pieces of metal or bone into the leather.<\/p>\n<p>Before a scourging, the victim would be examined for physical fitness. If death resulted from the blows, no blame was attached to the person administering the punishment. The victim was stripped to the waist and tied to a pillar, his hands bound with leather thongs. The severity of a scourging depended on the crime, although the Mosaic law set an upper limit of 40 lashes (Dt 25:1-3). To guard against a miscount, that number was later lowered by one (2 Cor 11:24). Lashes might be administered both on the chest and the back. Under some law codes, scourging could be used as a private punishment; in that case, if the victim died, another life was forfeit.<\/p>\n<p>In offenses against the law, synagogue authorities administered scourgings (Mt 10:17). A husband might be scourged by the elders of the city for defamation of his wife’s character (Dt 22:18). Scourging was also used as a means of interrogating a prisoner—hence, a Roman captain’s comment that the apostle Paul should be “examined by scourging” (Acts 22:24).<\/p>\n<p>The Romans usually reserved scourging for non-Roman citizens, such as slaves or aliens, as well as for those condemned to death. Normally, criminals were scourged after they had been condemned to death; it is therefore unusual to find the scourging of Jesus taking place before his condemnation. Pilate may have hoped to soften the people’s hearts by Jesus’ suffering so that they would not demand the death penalty (Lk 23:16, 22; Jn 19:1).<\/p>\n<p>Citizens of the Roman Empire could never be beaten or scourged before sentencing (Acts 22:25). Hence, the magistrates were afraid when they heard that Paul, a Roman citizen, had been beaten under those circumstances (16:37-39).<\/p>\n<li>2. The gouging out of the eyes of prisoners and captives was a common practice in the Near East. The Philistines blinded Samson before imprisoning him (Jgs 16:21). The Babylonians did the same to King Zedekiah in 587 <span>BC<\/span> before taking him into captivity (2 Kgs 25:7). The Ammonite king Nahash was prepared to accept peace overtures from the men of the city of Jabesh on condition that all their right eyes be gouged out. Nahash’s purpose was to disgrace them and prevent them from further active participation in warfare (1 Sm 11:1-4).<\/li>\n<li>3. Several forms of mutilation served as punishments in the Near East. The Israelites considered their own bodies sacred and made in God’s image, but that did not prevent them from mutilating their enemies by cutting off their thumbs and large toes.<\/li>\n<p>The Code of Hammurabi and the Assyrian law code prescribed mutilation of the eye, nose, ear, breast, tongue, lip, hand, and finger as punishments for specific crimes. In Assyria, punishment was often inflicted by the victim of the crime under supervision of court officials. The Code of Hammurabi also contained safeguards so that criminals were not punished in excess of the law’s sentence.<\/p>\n<li>4. Stocks are mentioned as a form of punishment in the later OT period. The prophets Hanani (2 Chr 16:10) and Jeremiah (Jer 20:2-3) suffered the indignity of being placed in stocks. Both ankles, and sometimes the wrists and head as well, were placed in holes in two large pieces of wood. In Roman times, stocks were converted to a form of torture, with a prisoner’s legs stretched to holes increasingly far apart. In the NT, Paul and Silas had their feet placed in stocks by a Philippian jailer (Acts 16:24). The same Greek word, meaning “confinement,” can refer to fetters chaining a prisoner or to an iron collar like that worn by runaway Roman slaves.<\/li>\n<h5>Capital Punishment<\/h5>\n<p>Capital punishment was common in many Near Eastern countries. Several methods were used.<\/p>\n<p>1. Those who offended a king were beheaded with a sword (2 Sm 16:9; 2 Kgs 6:31-32), as were idolaters and murderers (according to the Mishnah, the Jewish commentary on the law). The sword was probably used for private executions as well. Inhabitants of entire cities were sometimes “put to the sword” for their denial of the faith (Ex 32:27; Dt 13:15).<\/p>\n<li>2. Certain sexual offenses were punished with death by burning (Lv 20:14; 21:9). Tamar, Judah’s daughter-in-law, was accused of adultery and ordered to be burned to death outside the city (Gn 38:24). The Lord instructed that anyone whose feet touched the holy ground of Mt Sinai was to be shot with arrows or stoned (Ex 19:13).<\/li>\n<li>3. Hanging may have been a form of execution in biblical times. But many scholars think the word translated “hanging” or “hanging on a tree” actually meant impalement (Nm 25:4; Dt 21:22-23; Jos 8:29; 2 Sm 21:6, 9; Est 9:14). A spiked wooden stake was set in the ground and the victim’s body was forced onto the spike, the tip of which probably protruded from the chest or mouth. Commonly practiced by the Assyrians, that form of execution was reserved for those guilty of the worst crimes and for prisoners of war or deserters. The Persian king Darius is reputed to have impaled 3,000 men when his army entered Babylon. Impalement was the penalty Darius set for changing his edict concerning the rebuilding of the temple (Ezr 6:11-12). It is not certain whether Haman was hung or impaled (see Est 7:9-10, <span>nlt<\/span> and mg notes).<\/li>\n<p>Usually “hanging” was a means of exhibiting a corpse as a warning to local inhabitants (Gn 40:19; Jos 8:29; 10:26; 2 Sm 4:12). Corpses were exhibited for only one day and were buried before nightfall. The hanging corpse was considered a defilement of the land that God had given (Dt 21:22-23). According to the Mishnah, the hands were tied together and the body hanged from the arm of a wooden gallows.<\/p>\n<li>4. Crucifixion was a punishment employed by the Syrian king Antiochus IV Epiphanes in 167–166 <span>BC<\/span>; according to Josephus, a first-century <span>AD<\/span> Jewish historian, Jews who refused to give up their traditional faith were so executed. During the Maccabean period (167–40 <span>BC<\/span>), Alexander Janneus crucified 800 rebellious Pharisees in an attempt to reestablish his authority. Crucifixion was a widespread form of execution: it was used in most places in the Roman Empire, including India, North Africa, and Germany. Between 4 <span>BC<\/span> and <span>AD<\/span> 70, on some occasions the number of people crucified at one time reached into the thousands.<\/li>\n<p>Three types of crosses seem to have been used: a cross with the crossbar below the head of the upright bar (Latin cross); a T-shaped cross (St Anthony’s cross); and an X-shaped cross (St Andrew’s cross). Matthew records that an inscription, “This is Jesus, the King of the Jews,” was placed over Jesus’ head (Mt 27:37). That indicates that for Jesus’ crucifixion a Latin cross was used, as artists have traditionally depicted it. In crucifixions the victim was most likely affixed to the cross while it was still lying flat on the ground. Then the cross was raised into position and dropped into a hole. The hands were either nailed or bound to the cross; it is uncertain whether the feet were nailed with one or two nails. The weight of the body was supported by a piece of wood at the feet and possibly by another that was like a spike between the legs.<\/p>\n<li>5. Stoning was the most common Hebrew death penalty. The first stones were thrown by the prosecution witnesses, who were then joined by spectators. Stoning was the punishment for certain religious offenses (Lv 24:16; Nm 15:32-36; Dt 13:1-10; 17:2-5), adultery (Dt 22:23-24), child sacrifice (Lv 20:2), divination of spirits (Lv 20:27), and rebellion (Dt 21:18-21). Before his conversion, the apostle Paul witnessed and consented to the stoning of Stephen (Acts 7:58-59). Paul himself later survived a stoning at Lystra (14:19). In Roman times, a person would occasionally be stoned as he stood on a gallows.<\/li>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>Hebrew law was part of the Torah (“instruction”) given by God to make his covenant people holy. At that time the Israelites were a seminomadic band of former slaves. Although there are similarities with the Code of Hammurabi and other laws of settled Near Eastern cultures, there are also many differences. Hebrew law often had a broader view, even in its less sophisticated cultural setting, as though its purpose was more to teach godly behavior than to stabilize society. The simplicity and directness of the Ten Commandments, in particular, continue to influence jurisprudence, even in modern secular society.<\/p>\n<p>The Bible’s primary message is God’s love for his covenant people, yet it never overlooks the harsh realities of life in a fallen world. Human beings sin and they commit crimes; they suffer estrangement from God because of their sin and are punished for their crimes. Christians are constantly reminded of the realism of God’s love by the cross as the symbol of Christian faith. They see the crucifixion of Jesus Christ as the fulfillment of OT prophecy that the Lord put our iniquity on him (Is 53:5-6). The NT conviction is that Christ died for our sins in accordance with the Scriptures (1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Courts and Trials; Hammurabi, Law Code of; Law, Biblical Concept of.<\/p>","summary_ro":"CRIMINAL LAW AND PUNISHMENT* The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, ...","summary_en":"CRIMINAL LAW AND PUNISHMENT* The science or philosophy of law is called jurisprudence. Although modern jurisprudence bears little resemblance to biblical concepts of law, the Scriptures have played a definite role in its development. Today, criminal law is clearly distinguished from civil law; in Bible times the distinction was much less clear. Today, offenses against civil law (torts) are distinguished from minor crimes (misdemeanors) as well as from serious crimes (felonies). In the Bible, ...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17273,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Impalement","title_en":"Impalement","content_ro":"<h3>IMPALEMENT<\/h3>\n<p>Driving of a pointed stake into a human body. It was apparently practiced in ancient Egypt, Assyria, Babylonia, Persia, and possibly also in Israel. There are, however, many problems in understanding the exact nature of impalement and what it means in individual OT passages.<\/p>\n<p>It is not always clear from documents written in Greek whether impalement or crucifixion is being described, since the same Greek word could refer to either procedure. (In crucifixion the body is fastened to a stake rather than being punctured by it.) Nor is it always clear whether the impalement is done to a living body or to a corpse. Probably both types of impalement were employed—the former as a method of execution, the latter as a means of exposing the corpse to the elements, beasts, and general disgrace. Furthermore, it is not clear to what extent “hanging” in the OT refers to impalement. Perhaps the fact that it is typically used with the preposition “on” (rather than “from”) indicates that impalement of some kind is intended.<\/p>\n<p>Some light is shed on the nature of impalement through Mesopotamian sources, where it was apparently a means of execution, in one case for a woman who had caused her husband’s death because of another man (<em>Code of Hammurabi<\/em> 153), in another for a woman performing an abortion on herself (<em>Middle Assyrian Laws<\/em> 53). The latter law makes it clear that the woman should be impaled whether or not she lived through the abortion. The claim of Assyrian kings to have hung captives of war on stakes correlates with the portrayal in Assyrian art of battle scenes where impaled bodies can be seen. The stake could be pushed up into the chest, with the body resting facedown, or between the legs, with the body upright.<\/p>\n<p>Darius’s provision in Ezra 6:11 for the punishment of violators of his decree that the temple in Jerusalem be rebuilt may refer to impalement. If the expression “hang on a tree [stake]” (Gn 40:19; Dt 21:22; Jos 8:29; 10:26; Est 2:23) refers to impalement, at least sometimes it is clear that it was a corpse being impaled (Jos 10:26). This interpretation also applies to Deuteronomy 21:22, in which the victim is first put to death and then “hung.” The point of similarity to the crucifixion of Christ (Gal 3:13) is the disgrace involved and not the precise form of treatment. Other possible examples of impalement are found in 2 Samuel 4:12 and 21:6-13.<\/p>\n<p><em>See also<\/em> Criminal Law and Punishment.<\/p>","content_en":"<h3>IMPALEMENT<\/h3>\n<p>Driving of a pointed stake into a human body. It was apparently practiced in ancient Egypt, Assyria, Babylonia, Persia, and possibly also in Israel. There are, however, many problems in understanding the exact nature of impalement and what it means in individual OT passages.<\/p>\n<p>It is not always clear from documents written in Greek whether impalement or crucifixion is being described, since the same Greek word could refer to either procedure. (In crucifixion the body is fastened to a stake rather than being punctured by it.) Nor is it always clear whether the impalement is done to a living body or to a corpse. Probably both types of impalement were employed—the former as a method of execution, the latter as a means of exposing the corpse to the elements, beasts, and general disgrace. Furthermore, it is not clear to what extent “hanging” in the OT refers to impalement. Perhaps the fact that it is typically used with the preposition “on” (rather than “from”) indicates that impalement of some kind is intended.<\/p>\n<p>Some light is shed on the nature of impalement through Mesopotamian sources, where it was apparently a means of execution, in one case for a woman who had caused her husband’s death because of another man (<em>Code of Hammurabi<\/em> 153), in another for a woman performing an abortion on herself (<em>Middle Assyrian Laws<\/em> 53). The latter law makes it clear that the woman should be impaled whether or not she lived through the abortion. The claim of Assyrian kings to have hung captives of war on stakes correlates with the portrayal in Assyrian art of battle scenes where impaled bodies can be seen. The stake could be pushed up into the chest, with the body resting facedown, or between the legs, with the body upright.<\/p>\n<p>Darius’s provision in Ezra 6:11 for the punishment of violators of his decree that the temple in Jerusalem be rebuilt may refer to impalement. If the expression “hang on a tree [stake]” (Gn 40:19; Dt 21:22; Jos 8:29; 10:26; Est 2:23) refers to impalement, at least sometimes it is clear that it was a corpse being impaled (Jos 10:26). This interpretation also applies to Deuteronomy 21:22, in which the victim is first put to death and then “hung.” The point of similarity to the crucifixion of Christ (Gal 3:13) is the disgrace involved and not the precise form of treatment. Other possible examples of impalement are found in 2 Samuel 4:12 and 21:6-13.<\/p>\n<p><em>See also<\/em> Criminal Law and Punishment.<\/p>","summary_ro":"IMPALEMENT Driving of a pointed stake into a human body. It was apparently practiced in ancient Egypt, Assyria, Babylonia, Persia, and possibly also in Israel. There are, however, many problems in understanding the exact nature of impalement and what it means in individual OT passages. It is not always clear from documents written in Greek whether impalement or crucifixion is being described, since the same Greek word could refer to either procedure. (In crucifixion the body is fastened to a ...","summary_en":"IMPALEMENT Driving of a pointed stake into a human body. It was apparently practiced in ancient Egypt, Assyria, Babylonia, Persia, and possibly also in Israel. There are, however, many problems in understanding the exact nature of impalement and what it means in individual OT passages. It is not always clear from documents written in Greek whether impalement or crucifixion is being described, since the same Greek word could refer to either procedure. (In crucifixion the body is fastened to a ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46797,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:6","title_en":"Study Note: 2 Samuel 21:6","content_ro":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","content_en":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","summary_ro":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","summary_en":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:6","title_en":"Study Note: 2 Samuel 21:6","content_ro":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","content_en":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","summary_ro":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","summary_en":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:6","title_en":"Study Note: 2 Samuel 21:6","content_ro":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","content_en":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","summary_ro":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","summary_en":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:6","title_en":"Study Note: 2 Samuel 21:6","content_ro":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","content_en":"<p><strong>21:6<\/strong> <em>seven of Saul’s sons:<\/em> Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the <span class=\"hebrew\" lang=\"he\">kherem<\/span> (the taboo on goods in wars of total destruction ordered by God; Josh 7:24-25) or of national oaths (as here). • <em>at Gibeon, on the mountain of the<\/em> <span>Lord<\/span><em>:<\/em> This probably refers to the high place at Gibeon that Solomon later visited (1 Kgs 3:3-4; 2 Chr 1:3). If the Hebrew reading is correct (see NLT note), the Gibeonites were sarcastically referring to Saul as “the chosen of the <span>Lord<\/span>.”<\/p>","summary_ro":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","summary_en":"21:6 seven of Saul’s sons: Although the law codes of other ancient Near Eastern nations sometimes permitted members of a family to be punished for crimes a guilty individual had committed, Deut 24:16 prohibited such punishment among the Israelites. This penalty was God’s prerogative alone (Deut 5:9). The few instances in the Bible when offspring were punished were not regular criminal cases. Rather, they involved offenses against God, such as violation of the kherem (the taboo on goods in war...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":25122,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mephibosheth","title_en":"Mephibosheth","content_ro":"<h3>MEPHIBOSHETH<\/h3>\n<li>1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word <span class=\"hebrew\" lang=\"he\">baal<\/span> became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word <span class=\"hebrew\" lang=\"he\">bosheth<\/span> (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers were killed in the battle on Mt Gilboa (1 Sm 31:1-6). When news of the catastrophe reached the Israelite palace at Jezreel, the five-year-old Mephibosheth was snatched up by his nurse. In a panicked scramble for safety, she fell, dropping Mephibosheth, whose legs or ankles were broken. The lack of adequate medical attention meant that he became completely crippled (2 Sm 4:4). Eventually, he found refuge at Lo-debar in Transjordan, with Makir, who later on befriended David himself (9:4; 17:27). Mephibosheth’s uncle, Ishbosheth (Saul’s only surviving son), who had been made Israel’s puppet king (2:8-10) was murdered (ch 4). Mephibosheth, although apparently next in succession, appears not to have been considered. When David was established on the throne of a now united kingdom and wished to show kindness to any surviving members of Jonathan’s family, he was informed of Mephibosheth’s existence by Ziba, once an influential steward in Saul’s palace (9:1-13). Summoned to Jerusalem, Mephibosheth was naturally apprehensive, probably fearing that David might want to eliminate all possible rivals (see 19:28). But David’s generous nature showed itself in restoring to Mephibosheth all of Saul’s original land, with Ziba and his family continuing to manage the estate, and in granting the cripple a permanent place at the royal table.<\/li>\n<p>When Absalom’s rebellion broke out, Ziba met the fleeing David and supplied him with welcome provisions, taking the opportunity to curry favor at the expense of his master. Mephibosheth, he suggested, even entertained hopes of gaining the kingdom for himself. David, in the stress of the crisis, was taken in by this unlikely story and promised Ziba all Mephibosheth’s property (2 Sm 16:1-4). The civil war over, Mephibosheth himself came to David with clear evidence of his grief at the latter’s exile and therefore of Ziba’s duplicity. But David, not willing to alienate Ziba and probably grateful for his earlier gift, compromised, dividing the land between the two. Mephibosheth’s genuine joy at the king’s restoration was such that the loss of his land was of no account in comparison (19:24-30). Later, when seven descendants of Saul were slain to appease the Gibeonites, David’s continuing remembrance of Jonathan resulted in Mephibosheth’s being spared (21:7). Mephibosheth’s son, Mica (9:12), became the head of a considerably large family (1 Chr 8:35; 9:41).<\/p>\n<li>2. Son of Rizpah, Saul’s concubine. Unlike his better-known namesake, he was one of Saul’s seven descendants who had to be hung in order to appease the Gibeonites, whose ancient treaty with Israel had been violated by Saul, causing a three-year famine (2 Sm 21:8; see Jos 9:3-27). In the sequel (2 Sm 21:10-14), Rizpah’s untiring vigil over the corpses prompted David to give them a decent burial, together with the remains of Saul and Jonathan, in the family sepulcher.<\/li>","content_en":"<h3>MEPHIBOSHETH<\/h3>\n<li>1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word <span class=\"hebrew\" lang=\"he\">baal<\/span> became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word <span class=\"hebrew\" lang=\"he\">bosheth<\/span> (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers were killed in the battle on Mt Gilboa (1 Sm 31:1-6). When news of the catastrophe reached the Israelite palace at Jezreel, the five-year-old Mephibosheth was snatched up by his nurse. In a panicked scramble for safety, she fell, dropping Mephibosheth, whose legs or ankles were broken. The lack of adequate medical attention meant that he became completely crippled (2 Sm 4:4). Eventually, he found refuge at Lo-debar in Transjordan, with Makir, who later on befriended David himself (9:4; 17:27). Mephibosheth’s uncle, Ishbosheth (Saul’s only surviving son), who had been made Israel’s puppet king (2:8-10) was murdered (ch 4). Mephibosheth, although apparently next in succession, appears not to have been considered. When David was established on the throne of a now united kingdom and wished to show kindness to any surviving members of Jonathan’s family, he was informed of Mephibosheth’s existence by Ziba, once an influential steward in Saul’s palace (9:1-13). Summoned to Jerusalem, Mephibosheth was naturally apprehensive, probably fearing that David might want to eliminate all possible rivals (see 19:28). But David’s generous nature showed itself in restoring to Mephibosheth all of Saul’s original land, with Ziba and his family continuing to manage the estate, and in granting the cripple a permanent place at the royal table.<\/li>\n<p>When Absalom’s rebellion broke out, Ziba met the fleeing David and supplied him with welcome provisions, taking the opportunity to curry favor at the expense of his master. Mephibosheth, he suggested, even entertained hopes of gaining the kingdom for himself. David, in the stress of the crisis, was taken in by this unlikely story and promised Ziba all Mephibosheth’s property (2 Sm 16:1-4). The civil war over, Mephibosheth himself came to David with clear evidence of his grief at the latter’s exile and therefore of Ziba’s duplicity. But David, not willing to alienate Ziba and probably grateful for his earlier gift, compromised, dividing the land between the two. Mephibosheth’s genuine joy at the king’s restoration was such that the loss of his land was of no account in comparison (19:24-30). Later, when seven descendants of Saul were slain to appease the Gibeonites, David’s continuing remembrance of Jonathan resulted in Mephibosheth’s being spared (21:7). Mephibosheth’s son, Mica (9:12), became the head of a considerably large family (1 Chr 8:35; 9:41).<\/p>\n<li>2. Son of Rizpah, Saul’s concubine. Unlike his better-known namesake, he was one of Saul’s seven descendants who had to be hung in order to appease the Gibeonites, whose ancient treaty with Israel had been violated by Saul, causing a three-year famine (2 Sm 21:8; see Jos 9:3-27). In the sequel (2 Sm 21:10-14), Rizpah’s untiring vigil over the corpses prompted David to give them a decent burial, together with the remains of Saul and Jonathan, in the family sepulcher.<\/li>","summary_ro":"MEPHIBOSHETH 1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word baal became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word bosheth (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers...","summary_en":"MEPHIBOSHETH 1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word baal became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word bosheth (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:7","title_en":"Study Note: 2 Samuel 21:7","content_ro":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","content_en":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","summary_ro":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","summary_en":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:7","title_en":"Study Note: 2 Samuel 21:7","content_ro":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","content_en":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","summary_ro":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","summary_en":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:7","title_en":"Study Note: 2 Samuel 21:7","content_ro":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","content_en":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","summary_ro":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","summary_en":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:7","title_en":"Study Note: 2 Samuel 21:7","content_ro":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","content_en":"<p><strong>21:7<\/strong> <em>the oath:<\/em> See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.<\/p>","summary_ro":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","summary_en":"21:7 the oath: See 1 Sam 20:14-15. In contrast to Saul, David was honoring his oath while dealing with the deadly fallout of Saul’s violation of an oath.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":991,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aiah","title_en":"Aiah","content_ro":"<h3>AIAH<\/h3>\n<li>1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40).<\/li>\n<li>2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).<\/li>","content_en":"<h3>AIAH<\/h3>\n<li>1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40).<\/li>\n<li>2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).<\/li>","summary_ro":"AIAH 1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40). 2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).","summary_en":"AIAH 1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40). 2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3882,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Barzillai","title_en":"Barzillai","content_ro":"<h3>BARZILLAI<\/h3>\n<li>1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7).<\/li>\n<li>2. Adriel’s father. Adriel married Saul’s daughter Merab (2 Sm 21:8; cf. 1 Sm 18:19). Barzillai was thus the paternal grandfather of five of the seven men hanged in Gibeon in recompense for Saul’s guilt in trying to wipe out all Gibeonites (2 Sm 21:1-9).<\/li>\n<li>3. Priest who married the daughter (or descendant) of #1 above and adopted the family name. His descendants returned to Jerusalem in 538 <span>BC<\/span> with Zerubbabel after the exile. They were refused priestly status because they had lost the genealogies establishing their heritage and priestly descent (Ezr 2:61; Neh 7:63).<\/li>","content_en":"<h3>BARZILLAI<\/h3>\n<li>1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7).<\/li>\n<li>2. Adriel’s father. Adriel married Saul’s daughter Merab (2 Sm 21:8; cf. 1 Sm 18:19). Barzillai was thus the paternal grandfather of five of the seven men hanged in Gibeon in recompense for Saul’s guilt in trying to wipe out all Gibeonites (2 Sm 21:1-9).<\/li>\n<li>3. Priest who married the daughter (or descendant) of #1 above and adopted the family name. His descendants returned to Jerusalem in 538 <span>BC<\/span> with Zerubbabel after the exile. They were refused priestly status because they had lost the genealogies establishing their heritage and priestly descent (Ezr 2:61; Neh 7:63).<\/li>","summary_ro":"BARZILLAI 1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7). 2. Adriel’s father. Adriel marrie...","summary_en":"BARZILLAI 1. One of three men who offered hospitality to David and his supporters at Mahanaim during the dangerous time of Absalom’s rebellion (2 Sm 17:27). After Absalom was defeated, Barzillai, a Gileadite, came to the Jordan River as David prepared to cross it in a triumphant return to Jerusalem. The 80-year-old Barzillai declined King David’s invitation to be his permanent guest in Jerusalem but sent his son Chimham in his place (19:31-40; cf. 1 Kgs 2:7). 2. Adriel’s father. Adriel marrie...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25007,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meholah, Meholathite*","title_en":"Meholah, Meholathite*","content_ro":"<h3>MEHOLAH, MEHOLATHITE*<\/h3>\n<p>Location used to describe Adriel the son of Barzillai, who was the husband of Merab, Saul’s eldest daughter (1 Sm 18:19; 2 Sm 21:8). He was probably from Abel-meholah, an important city of Gilead. The marriage of Adriel and Merab was probably a political move by Saul, agreed to by David, who was to have married Merab himself (1 Sm 18:17-19).<\/p>","content_en":"<h3>MEHOLAH, MEHOLATHITE*<\/h3>\n<p>Location used to describe Adriel the son of Barzillai, who was the husband of Merab, Saul’s eldest daughter (1 Sm 18:19; 2 Sm 21:8). He was probably from Abel-meholah, an important city of Gilead. The marriage of Adriel and Merab was probably a political move by Saul, agreed to by David, who was to have married Merab himself (1 Sm 18:17-19).<\/p>","summary_ro":"MEHOLAH, MEHOLATHITE* Location used to describe Adriel the son of Barzillai, who was the husband of Merab, Saul’s eldest daughter (1 Sm 18:19; 2 Sm 21:8). He was probably from Abel-meholah, an important city of Gilead. The marriage of Adriel and Merab was probably a political move by Saul, agreed to by David, who was to have married Merab himself (1 Sm 18:17-19).","summary_en":"MEHOLAH, MEHOLATHITE* Location used to describe Adriel the son of Barzillai, who was the husband of Merab, Saul’s eldest daughter (1 Sm 18:19; 2 Sm 21:8). He was probably from Abel-meholah, an important city of Gilead. The marriage of Adriel and Merab was probably a political move by Saul, agreed to by David, who was to have married Merab himself (1 Sm 18:17-19).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25126,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mephibosheth","title_en":"Mephibosheth","content_ro":"<h3>MEPHIBOSHETH<\/h3>\n<li>1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word <span class=\"hebrew\" lang=\"he\">baal<\/span> became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word <span class=\"hebrew\" lang=\"he\">bosheth<\/span> (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers were killed in the battle on Mt Gilboa (1 Sm 31:1-6). When news of the catastrophe reached the Israelite palace at Jezreel, the five-year-old Mephibosheth was snatched up by his nurse. In a panicked scramble for safety, she fell, dropping Mephibosheth, whose legs or ankles were broken. The lack of adequate medical attention meant that he became completely crippled (2 Sm 4:4). Eventually, he found refuge at Lo-debar in Transjordan, with Makir, who later on befriended David himself (9:4; 17:27). Mephibosheth’s uncle, Ishbosheth (Saul’s only surviving son), who had been made Israel’s puppet king (2:8-10) was murdered (ch 4). Mephibosheth, although apparently next in succession, appears not to have been considered. When David was established on the throne of a now united kingdom and wished to show kindness to any surviving members of Jonathan’s family, he was informed of Mephibosheth’s existence by Ziba, once an influential steward in Saul’s palace (9:1-13). Summoned to Jerusalem, Mephibosheth was naturally apprehensive, probably fearing that David might want to eliminate all possible rivals (see 19:28). But David’s generous nature showed itself in restoring to Mephibosheth all of Saul’s original land, with Ziba and his family continuing to manage the estate, and in granting the cripple a permanent place at the royal table.<\/li>\n<p>When Absalom’s rebellion broke out, Ziba met the fleeing David and supplied him with welcome provisions, taking the opportunity to curry favor at the expense of his master. Mephibosheth, he suggested, even entertained hopes of gaining the kingdom for himself. David, in the stress of the crisis, was taken in by this unlikely story and promised Ziba all Mephibosheth’s property (2 Sm 16:1-4). The civil war over, Mephibosheth himself came to David with clear evidence of his grief at the latter’s exile and therefore of Ziba’s duplicity. But David, not willing to alienate Ziba and probably grateful for his earlier gift, compromised, dividing the land between the two. Mephibosheth’s genuine joy at the king’s restoration was such that the loss of his land was of no account in comparison (19:24-30). Later, when seven descendants of Saul were slain to appease the Gibeonites, David’s continuing remembrance of Jonathan resulted in Mephibosheth’s being spared (21:7). Mephibosheth’s son, Mica (9:12), became the head of a considerably large family (1 Chr 8:35; 9:41).<\/p>\n<li>2. Son of Rizpah, Saul’s concubine. Unlike his better-known namesake, he was one of Saul’s seven descendants who had to be hung in order to appease the Gibeonites, whose ancient treaty with Israel had been violated by Saul, causing a three-year famine (2 Sm 21:8; see Jos 9:3-27). In the sequel (2 Sm 21:10-14), Rizpah’s untiring vigil over the corpses prompted David to give them a decent burial, together with the remains of Saul and Jonathan, in the family sepulcher.<\/li>","content_en":"<h3>MEPHIBOSHETH<\/h3>\n<li>1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word <span class=\"hebrew\" lang=\"he\">baal<\/span> became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word <span class=\"hebrew\" lang=\"he\">bosheth<\/span> (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers were killed in the battle on Mt Gilboa (1 Sm 31:1-6). When news of the catastrophe reached the Israelite palace at Jezreel, the five-year-old Mephibosheth was snatched up by his nurse. In a panicked scramble for safety, she fell, dropping Mephibosheth, whose legs or ankles were broken. The lack of adequate medical attention meant that he became completely crippled (2 Sm 4:4). Eventually, he found refuge at Lo-debar in Transjordan, with Makir, who later on befriended David himself (9:4; 17:27). Mephibosheth’s uncle, Ishbosheth (Saul’s only surviving son), who had been made Israel’s puppet king (2:8-10) was murdered (ch 4). Mephibosheth, although apparently next in succession, appears not to have been considered. When David was established on the throne of a now united kingdom and wished to show kindness to any surviving members of Jonathan’s family, he was informed of Mephibosheth’s existence by Ziba, once an influential steward in Saul’s palace (9:1-13). Summoned to Jerusalem, Mephibosheth was naturally apprehensive, probably fearing that David might want to eliminate all possible rivals (see 19:28). But David’s generous nature showed itself in restoring to Mephibosheth all of Saul’s original land, with Ziba and his family continuing to manage the estate, and in granting the cripple a permanent place at the royal table.<\/li>\n<p>When Absalom’s rebellion broke out, Ziba met the fleeing David and supplied him with welcome provisions, taking the opportunity to curry favor at the expense of his master. Mephibosheth, he suggested, even entertained hopes of gaining the kingdom for himself. David, in the stress of the crisis, was taken in by this unlikely story and promised Ziba all Mephibosheth’s property (2 Sm 16:1-4). The civil war over, Mephibosheth himself came to David with clear evidence of his grief at the latter’s exile and therefore of Ziba’s duplicity. But David, not willing to alienate Ziba and probably grateful for his earlier gift, compromised, dividing the land between the two. Mephibosheth’s genuine joy at the king’s restoration was such that the loss of his land was of no account in comparison (19:24-30). Later, when seven descendants of Saul were slain to appease the Gibeonites, David’s continuing remembrance of Jonathan resulted in Mephibosheth’s being spared (21:7). Mephibosheth’s son, Mica (9:12), became the head of a considerably large family (1 Chr 8:35; 9:41).<\/p>\n<li>2. Son of Rizpah, Saul’s concubine. Unlike his better-known namesake, he was one of Saul’s seven descendants who had to be hung in order to appease the Gibeonites, whose ancient treaty with Israel had been violated by Saul, causing a three-year famine (2 Sm 21:8; see Jos 9:3-27). In the sequel (2 Sm 21:10-14), Rizpah’s untiring vigil over the corpses prompted David to give them a decent burial, together with the remains of Saul and Jonathan, in the family sepulcher.<\/li>","summary_ro":"MEPHIBOSHETH 1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word baal became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word bosheth (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers...","summary_en":"MEPHIBOSHETH 1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word baal became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word bosheth (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25647,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Michal","title_en":"Michal","content_ro":"<h3>MICHAL<\/h3>\n<p>Younger daughter of Saul (1 Sm 14:49). She fell in love with David after his defeat of Goliath (18:20). Saul, jealous of David, offered his first daughter, Merab, to David, but the recent victor graciously declined. When Michal’s love became known to Saul, he renewed his offer of a wife, providing David produce evidence of having killed 100 Philistines—a condition Saul felt would surely lead to David’s death.<\/p>\n<p>David met Saul’s condition in double measure and married Michal. Saul’s jealousy was only fanned, and he plotted to have David murdered. Michal heard of the plot and assisted in her husband’s escape (1 Sm 19:8-17). During David’s exile, Saul gave Michal to Palti (25:44).<\/p>\n<p>Following Saul’s death, Abner negotiated with David, part of the agreement being the return of Michal to David’s household. This was done despite Palti’s remorse (2 Sm 3:12-16). But youthful ardor had apparently suffered strain. When David returned with the ark to Jerusalem, dancing before it, Michal voiced her harsh criticism. David’s reply was equally severe. Michal would remain childless as punishment for her candidness. (The <span>kjv<\/span>, using inferior manuscripts, reports Michal as the mother of five sons in 2 Samuel 21:8. Adriel, however, was the husband of Merab—a correction reflected in modern versions.)<\/p>\n<p>David’s overwhelming popularity should not overshadow the courage and passion displayed by Michal. She let her love be known when women hardly took the initiative in courtship, saved David’s life at the risk of her own, was emotionally victimized by her forced marriage and separation from Palti, and voiced her critical convictions against the tide of public opinion.<\/p>","content_en":"<h3>MICHAL<\/h3>\n<p>Younger daughter of Saul (1 Sm 14:49). She fell in love with David after his defeat of Goliath (18:20). Saul, jealous of David, offered his first daughter, Merab, to David, but the recent victor graciously declined. When Michal’s love became known to Saul, he renewed his offer of a wife, providing David produce evidence of having killed 100 Philistines—a condition Saul felt would surely lead to David’s death.<\/p>\n<p>David met Saul’s condition in double measure and married Michal. Saul’s jealousy was only fanned, and he plotted to have David murdered. Michal heard of the plot and assisted in her husband’s escape (1 Sm 19:8-17). During David’s exile, Saul gave Michal to Palti (25:44).<\/p>\n<p>Following Saul’s death, Abner negotiated with David, part of the agreement being the return of Michal to David’s household. This was done despite Palti’s remorse (2 Sm 3:12-16). But youthful ardor had apparently suffered strain. When David returned with the ark to Jerusalem, dancing before it, Michal voiced her harsh criticism. David’s reply was equally severe. Michal would remain childless as punishment for her candidness. (The <span>kjv<\/span>, using inferior manuscripts, reports Michal as the mother of five sons in 2 Samuel 21:8. Adriel, however, was the husband of Merab—a correction reflected in modern versions.)<\/p>\n<p>David’s overwhelming popularity should not overshadow the courage and passion displayed by Michal. She let her love be known when women hardly took the initiative in courtship, saved David’s life at the risk of her own, was emotionally victimized by her forced marriage and separation from Palti, and voiced her critical convictions against the tide of public opinion.<\/p>","summary_ro":"MICHAL Younger daughter of Saul (1 Sm 14:49). She fell in love with David after his defeat of Goliath (18:20). Saul, jealous of David, offered his first daughter, Merab, to David, but the recent victor graciously declined. When Michal’s love became known to Saul, he renewed his offer of a wife, providing David produce evidence of having killed 100 Philistines—a condition Saul felt would surely lead to David’s death. David met Saul’s condition in double measure and married Michal. Saul’s jealo...","summary_en":"MICHAL Younger daughter of Saul (1 Sm 14:49). She fell in love with David after his defeat of Goliath (18:20). Saul, jealous of David, offered his first daughter, Merab, to David, but the recent victor graciously declined. When Michal’s love became known to Saul, he renewed his offer of a wife, providing David produce evidence of having killed 100 Philistines—a condition Saul felt would surely lead to David’s death. David met Saul’s condition in double measure and married Michal. Saul’s jealo...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33193,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rizpah","title_en":"Rizpah","content_ro":"<h3>RIZPAH<\/h3>\n<p>Daughter of Aiah and a concubine of Saul. She bore two sons, Armoni and Mephibosheth, to Saul. In a dispute between Ishbosheth and Abner, Ishbosheth accused Abner of having relations with Rizpah, suggesting an attempt to become a royal claimant to Saul’s throne. Infuriated at this apparent false accusation, Abner vowed to assist David in defeating Saul and to make David king of Israel (2 Sm 3:7-10). During the reign of David, Rizpah’s two sons, along with five other sons of Saul, were killed by the Gibeonites as reparation for Saul’s unwarranted slaughter of the sons of Gibeon. Rizpah courageously protected her son’s exposed bodies from natural predators until they were buried by David (2 Sm 21:8-11).<\/p>","content_en":"<h3>RIZPAH<\/h3>\n<p>Daughter of Aiah and a concubine of Saul. She bore two sons, Armoni and Mephibosheth, to Saul. In a dispute between Ishbosheth and Abner, Ishbosheth accused Abner of having relations with Rizpah, suggesting an attempt to become a royal claimant to Saul’s throne. Infuriated at this apparent false accusation, Abner vowed to assist David in defeating Saul and to make David king of Israel (2 Sm 3:7-10). During the reign of David, Rizpah’s two sons, along with five other sons of Saul, were killed by the Gibeonites as reparation for Saul’s unwarranted slaughter of the sons of Gibeon. Rizpah courageously protected her son’s exposed bodies from natural predators until they were buried by David (2 Sm 21:8-11).<\/p>","summary_ro":"RIZPAH Daughter of Aiah and a concubine of Saul. She bore two sons, Armoni and Mephibosheth, to Saul. In a dispute between Ishbosheth and Abner, Ishbosheth accused Abner of having relations with Rizpah, suggesting an attempt to become a royal claimant to Saul’s throne. Infuriated at this apparent false accusation, Abner vowed to assist David in defeating Saul and to make David king of Israel (2 Sm 3:7-10). During the reign of David, Rizpah’s two sons, along with five other sons of Saul, were ...","summary_en":"RIZPAH Daughter of Aiah and a concubine of Saul. She bore two sons, Armoni and Mephibosheth, to Saul. In a dispute between Ishbosheth and Abner, Ishbosheth accused Abner of having relations with Rizpah, suggesting an attempt to become a royal claimant to Saul’s throne. Infuriated at this apparent false accusation, Abner vowed to assist David in defeating Saul and to make David king of Israel (2 Sm 3:7-10). During the reign of David, Rizpah’s two sons, along with five other sons of Saul, were ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46799,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:8","title_en":"Study Note: 2 Samuel 21:8","content_ro":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","content_en":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","summary_ro":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","summary_en":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:8","title_en":"Study Note: 2 Samuel 21:8","content_ro":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","content_en":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","summary_ro":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","summary_en":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102051,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:8","title_en":"Study Note: 2 Samuel 21:8","content_ro":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","content_en":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","summary_ro":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","summary_en":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129677,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:8","title_en":"Study Note: 2 Samuel 21:8","content_ro":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","content_en":"<p><strong>21:8<\/strong> <em>Armoni and Mephibosheth<\/em> were Saul’s only two remaining sons. • <em>Saul’s daughter Merab:<\/em> See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to <em>Adriel<\/em> (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • <em>Barzillai from Meholah<\/em> (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).<\/p>","summary_ro":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","summary_en":"21:8 Armoni and Mephibosheth were Saul’s only two remaining sons. • Saul’s daughter Merab: See NLT note; the NLT follows the Greek here because Michal remained childless (6:22-23). Also, Merab was married to Adriel (1 Sam 18:19), whereas Michal’s other husband was Palti (2 Sam 3:15). • Barzillai from Meholah (cp. 1 Sam 18:19) should not be confused with Barzillai of Gilead (2 Sam 19:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":46800,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:9","title_en":"Study Note: 2 Samuel 21:9","content_ro":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","content_en":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","summary_ro":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","summary_en":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74426,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:9","title_en":"Study Note: 2 Samuel 21:9","content_ro":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","content_en":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","summary_ro":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","summary_en":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102052,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:9","title_en":"Study Note: 2 Samuel 21:9","content_ro":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","content_en":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","summary_ro":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","summary_en":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129678,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:9","title_en":"Study Note: 2 Samuel 21:9","content_ro":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","content_en":"<p><strong>21:9<\/strong> <em>The beginning of the barley harvest<\/em> was in April. • <em>Before the<\/em> <span>Lord<\/span> means “before the Lord’s altar” (see study note on 21:6).<\/p>","summary_ro":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","summary_en":"21:9 The beginning of the barley harvest was in April. • Before the Lord means “before the Lord’s altar” (see study note on 21:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":25128,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mephibosheth","title_en":"Mephibosheth","content_ro":"<h3>MEPHIBOSHETH<\/h3>\n<li>1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word <span class=\"hebrew\" lang=\"he\">baal<\/span> became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word <span class=\"hebrew\" lang=\"he\">bosheth<\/span> (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers were killed in the battle on Mt Gilboa (1 Sm 31:1-6). When news of the catastrophe reached the Israelite palace at Jezreel, the five-year-old Mephibosheth was snatched up by his nurse. In a panicked scramble for safety, she fell, dropping Mephibosheth, whose legs or ankles were broken. The lack of adequate medical attention meant that he became completely crippled (2 Sm 4:4). Eventually, he found refuge at Lo-debar in Transjordan, with Makir, who later on befriended David himself (9:4; 17:27). Mephibosheth’s uncle, Ishbosheth (Saul’s only surviving son), who had been made Israel’s puppet king (2:8-10) was murdered (ch 4). Mephibosheth, although apparently next in succession, appears not to have been considered. When David was established on the throne of a now united kingdom and wished to show kindness to any surviving members of Jonathan’s family, he was informed of Mephibosheth’s existence by Ziba, once an influential steward in Saul’s palace (9:1-13). Summoned to Jerusalem, Mephibosheth was naturally apprehensive, probably fearing that David might want to eliminate all possible rivals (see 19:28). But David’s generous nature showed itself in restoring to Mephibosheth all of Saul’s original land, with Ziba and his family continuing to manage the estate, and in granting the cripple a permanent place at the royal table.<\/li>\n<p>When Absalom’s rebellion broke out, Ziba met the fleeing David and supplied him with welcome provisions, taking the opportunity to curry favor at the expense of his master. Mephibosheth, he suggested, even entertained hopes of gaining the kingdom for himself. David, in the stress of the crisis, was taken in by this unlikely story and promised Ziba all Mephibosheth’s property (2 Sm 16:1-4). The civil war over, Mephibosheth himself came to David with clear evidence of his grief at the latter’s exile and therefore of Ziba’s duplicity. But David, not willing to alienate Ziba and probably grateful for his earlier gift, compromised, dividing the land between the two. Mephibosheth’s genuine joy at the king’s restoration was such that the loss of his land was of no account in comparison (19:24-30). Later, when seven descendants of Saul were slain to appease the Gibeonites, David’s continuing remembrance of Jonathan resulted in Mephibosheth’s being spared (21:7). Mephibosheth’s son, Mica (9:12), became the head of a considerably large family (1 Chr 8:35; 9:41).<\/p>\n<li>2. Son of Rizpah, Saul’s concubine. Unlike his better-known namesake, he was one of Saul’s seven descendants who had to be hung in order to appease the Gibeonites, whose ancient treaty with Israel had been violated by Saul, causing a three-year famine (2 Sm 21:8; see Jos 9:3-27). In the sequel (2 Sm 21:10-14), Rizpah’s untiring vigil over the corpses prompted David to give them a decent burial, together with the remains of Saul and Jonathan, in the family sepulcher.<\/li>","content_en":"<h3>MEPHIBOSHETH<\/h3>\n<li>1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word <span class=\"hebrew\" lang=\"he\">baal<\/span> became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word <span class=\"hebrew\" lang=\"he\">bosheth<\/span> (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers were killed in the battle on Mt Gilboa (1 Sm 31:1-6). When news of the catastrophe reached the Israelite palace at Jezreel, the five-year-old Mephibosheth was snatched up by his nurse. In a panicked scramble for safety, she fell, dropping Mephibosheth, whose legs or ankles were broken. The lack of adequate medical attention meant that he became completely crippled (2 Sm 4:4). Eventually, he found refuge at Lo-debar in Transjordan, with Makir, who later on befriended David himself (9:4; 17:27). Mephibosheth’s uncle, Ishbosheth (Saul’s only surviving son), who had been made Israel’s puppet king (2:8-10) was murdered (ch 4). Mephibosheth, although apparently next in succession, appears not to have been considered. When David was established on the throne of a now united kingdom and wished to show kindness to any surviving members of Jonathan’s family, he was informed of Mephibosheth’s existence by Ziba, once an influential steward in Saul’s palace (9:1-13). Summoned to Jerusalem, Mephibosheth was naturally apprehensive, probably fearing that David might want to eliminate all possible rivals (see 19:28). But David’s generous nature showed itself in restoring to Mephibosheth all of Saul’s original land, with Ziba and his family continuing to manage the estate, and in granting the cripple a permanent place at the royal table.<\/li>\n<p>When Absalom’s rebellion broke out, Ziba met the fleeing David and supplied him with welcome provisions, taking the opportunity to curry favor at the expense of his master. Mephibosheth, he suggested, even entertained hopes of gaining the kingdom for himself. David, in the stress of the crisis, was taken in by this unlikely story and promised Ziba all Mephibosheth’s property (2 Sm 16:1-4). The civil war over, Mephibosheth himself came to David with clear evidence of his grief at the latter’s exile and therefore of Ziba’s duplicity. But David, not willing to alienate Ziba and probably grateful for his earlier gift, compromised, dividing the land between the two. Mephibosheth’s genuine joy at the king’s restoration was such that the loss of his land was of no account in comparison (19:24-30). Later, when seven descendants of Saul were slain to appease the Gibeonites, David’s continuing remembrance of Jonathan resulted in Mephibosheth’s being spared (21:7). Mephibosheth’s son, Mica (9:12), became the head of a considerably large family (1 Chr 8:35; 9:41).<\/p>\n<li>2. Son of Rizpah, Saul’s concubine. Unlike his better-known namesake, he was one of Saul’s seven descendants who had to be hung in order to appease the Gibeonites, whose ancient treaty with Israel had been violated by Saul, causing a three-year famine (2 Sm 21:8; see Jos 9:3-27). In the sequel (2 Sm 21:10-14), Rizpah’s untiring vigil over the corpses prompted David to give them a decent burial, together with the remains of Saul and Jonathan, in the family sepulcher.<\/li>","summary_ro":"MEPHIBOSHETH 1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word baal became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word bosheth (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers...","summary_en":"MEPHIBOSHETH 1. Son of Jonathan, David’s friend. The original form of the name was undoubtedly Merib-baal (1 Chr 8:34; 9:40), but when the word baal became predominantly associated with the chief male deity of the Canaanite fertility cult, it was replaced, in some instances, by the Hebrew word bosheth (meaning “shame”). As the grandson of Saul, Mephibosheth was born into a situation of privilege, which changed dramatically when the Philistines attacked. Saul, Jonathan, and two of his brothers...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:10","title_en":"Study Note: 2 Samuel 21:10","content_ro":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","content_en":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","summary_ro":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","summary_en":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:10","title_en":"Study Note: 2 Samuel 21:10","content_ro":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","content_en":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","summary_ro":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","summary_en":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:10","title_en":"Study Note: 2 Samuel 21:10","content_ro":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","content_en":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","summary_ro":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","summary_en":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129679,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:10","title_en":"Study Note: 2 Samuel 21:10","content_ro":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","content_en":"<p><strong>21:10<\/strong> Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. <em>Rizpah<\/em> was intent that her sons not be further shamed after their death.<\/p>","summary_ro":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","summary_en":"21:10 Because the Gibeonites were not Israelites (21:2), they had no law such as the Israelite one in Deut 21:22-23 requiring the quick and proper burial of a criminal. Rizpah was intent that her sons not be further shamed after their death.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":46802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:11","title_en":"Study Note: 2 Samuel 21:11","content_ro":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","content_en":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","summary_ro":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","summary_en":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:11","title_en":"Study Note: 2 Samuel 21:11","content_ro":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","content_en":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","summary_ro":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","summary_en":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:11","title_en":"Study Note: 2 Samuel 21:11","content_ro":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","content_en":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","summary_ro":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","summary_en":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129680,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:11","title_en":"Study Note: 2 Samuel 21:11","content_ro":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","content_en":"<p><strong>21:11-13<\/strong> Rizpah’s action shamed <em>David<\/em> into likewise honoring the dead of Saul’s family.<\/p>","summary_ro":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","summary_en":"21:11-13 Rizpah’s action shamed David into likewise honoring the dead of Saul’s family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":4556,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beth-Shean* Beth-Shan","title_en":"Beth-Shean* Beth-Shan","content_ro":"<h3>BETH-SHAN, BETH-SHEAN*<\/h3>\n<p>Strategic Palestinian town located in the subtropical Jordan Valley 15 miles (24.1 kilometers) south of the Sea of Galilee and 4 miles (6.4 kilometers) west of the Jordan River. Beth-shan (alternately Beth-shean) stood at the eastern end of the valley of Jezreel, guarding an important Jordan River crossing. It lay at the junction of two trade routes, one leading north toward Galilee and Damascus, the other leading from the mountains of Gilead west through the Jezreel Valley and the hills of Samaria.<\/p>\n<p>When the Philistines defeated Israel under King Saul at the battle on Mt Gilboa, Beth-shan was a Philistine city. The slain bodies of Saul and his sons were hung in disgrace on the city wall, and Saul’s head was displayed in the temple of Dagon, a Philistine deity (1 Sm 31:10-13; 2 Sm 21:12-14; 1 Chr 10:8-10). The city later became a part of David’s kingdom.<\/p>\n<p>Identification of Beth-shan with Tell el-Husn is confirmed by two Egyptian texts found there that mention its name. The tell, or mound, is 213 feet (64.9 meters) high and about one-half mile (804.5 meters) in circumference at its base. At the time of Israel’s conquest of Canaan, the area that included Beth-shan was allotted to Issachar’s tribe, but Manasseh’s tribe evidently took it over (Jos 17:11). Under King Solomon it was incorporated into the administrative district of Baanah (1 Kgs 4:12). The city is thought to have been destroyed by Shishak (Sheshonk I), pharaoh of Egypt in the 10th century <span>BC<\/span>. It was insignificant during the remainder of the OT period; occupation during the Babylonian exile and the postexilic Persian period seems to have been sporadic.<\/p>\n<p>In the Hellenistic period Beth-shan received the name Scythopolis, presumably because it was settled by a colony of Scythian mercenaries serving the Egyptian king Ptolemy II. Temples to the Greek deities Dionysus and Zeus were built. Under the Hasmonean dynasty, Beth-shan became an important administrative center. It prospered as a member of the league of Greco-Roman commercial cities called Decapolis (Mt 4:25; Mk 7:31) and was the only league member west of the Jordan.<\/p>","content_en":"<h3>BETH-SHAN, BETH-SHEAN*<\/h3>\n<p>Strategic Palestinian town located in the subtropical Jordan Valley 15 miles (24.1 kilometers) south of the Sea of Galilee and 4 miles (6.4 kilometers) west of the Jordan River. Beth-shan (alternately Beth-shean) stood at the eastern end of the valley of Jezreel, guarding an important Jordan River crossing. It lay at the junction of two trade routes, one leading north toward Galilee and Damascus, the other leading from the mountains of Gilead west through the Jezreel Valley and the hills of Samaria.<\/p>\n<p>When the Philistines defeated Israel under King Saul at the battle on Mt Gilboa, Beth-shan was a Philistine city. The slain bodies of Saul and his sons were hung in disgrace on the city wall, and Saul’s head was displayed in the temple of Dagon, a Philistine deity (1 Sm 31:10-13; 2 Sm 21:12-14; 1 Chr 10:8-10). The city later became a part of David’s kingdom.<\/p>\n<p>Identification of Beth-shan with Tell el-Husn is confirmed by two Egyptian texts found there that mention its name. The tell, or mound, is 213 feet (64.9 meters) high and about one-half mile (804.5 meters) in circumference at its base. At the time of Israel’s conquest of Canaan, the area that included Beth-shan was allotted to Issachar’s tribe, but Manasseh’s tribe evidently took it over (Jos 17:11). Under King Solomon it was incorporated into the administrative district of Baanah (1 Kgs 4:12). The city is thought to have been destroyed by Shishak (Sheshonk I), pharaoh of Egypt in the 10th century <span>BC<\/span>. It was insignificant during the remainder of the OT period; occupation during the Babylonian exile and the postexilic Persian period seems to have been sporadic.<\/p>\n<p>In the Hellenistic period Beth-shan received the name Scythopolis, presumably because it was settled by a colony of Scythian mercenaries serving the Egyptian king Ptolemy II. Temples to the Greek deities Dionysus and Zeus were built. Under the Hasmonean dynasty, Beth-shan became an important administrative center. It prospered as a member of the league of Greco-Roman commercial cities called Decapolis (Mt 4:25; Mk 7:31) and was the only league member west of the Jordan.<\/p>","summary_ro":"BETH-SHAN, BETH-SHEAN* Strategic Palestinian town located in the subtropical Jordan Valley 15 miles (24.1 kilometers) south of the Sea of Galilee and 4 miles (6.4 kilometers) west of the Jordan River. Beth-shan (alternately Beth-shean) stood at the eastern end of the valley of Jezreel, guarding an important Jordan River crossing. It lay at the junction of two trade routes, one leading north toward Galilee and Damascus, the other leading from the mountains of Gilead west through the Jezreel Va...","summary_en":"BETH-SHAN, BETH-SHEAN* Strategic Palestinian town located in the subtropical Jordan Valley 15 miles (24.1 kilometers) south of the Sea of Galilee and 4 miles (6.4 kilometers) west of the Jordan River. Beth-shan (alternately Beth-shean) stood at the eastern end of the valley of Jezreel, guarding an important Jordan River crossing. It lay at the junction of two trade routes, one leading north toward Galilee and Damascus, the other leading from the mountains of Gilead west through the Jezreel Va...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13841,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Gilboa","title_en":"Mount Gilboa","content_ro":"<h3>GILBOA, Mount<\/h3>\n<p>Mountain on the east side of the plain of Esdraelon between Galilee on the north and Samaria on the south (modern Jebel Fuqu’ah). Mt Gilboa towers over the valley of Jezreel. It is a weathered limestone ridge reaching to a height of 1,700 feet (518.1 meters) above sea level.<\/p>\n<p>Many battles were fought in the area, including Deborah’s defeat of Sisera. At that time the flooding of the Kishon, which rose in Gilboa, greatly helped in the victory (Jgs 5:21). This region was the probable location of Gideon’s camp when he attacked the Midianites (6:33). Gilboa is mentioned by name only in connection with Saul’s defense of the area against the Philistines. Here his sons were killed, and here he himself committed suicide (1 Sm 31:1, 8; 2 Sm 1:6, 21; 21:12; 1 Chr 10:1, 8).<\/p>\n\n<p><em>See also<\/em> Saul #2.<\/p>","content_en":"<h3>GILBOA, Mount<\/h3>\n<p>Mountain on the east side of the plain of Esdraelon between Galilee on the north and Samaria on the south (modern Jebel Fuqu’ah). Mt Gilboa towers over the valley of Jezreel. It is a weathered limestone ridge reaching to a height of 1,700 feet (518.1 meters) above sea level.<\/p>\n<p>Many battles were fought in the area, including Deborah’s defeat of Sisera. At that time the flooding of the Kishon, which rose in Gilboa, greatly helped in the victory (Jgs 5:21). This region was the probable location of Gideon’s camp when he attacked the Midianites (6:33). Gilboa is mentioned by name only in connection with Saul’s defense of the area against the Philistines. Here his sons were killed, and here he himself committed suicide (1 Sm 31:1, 8; 2 Sm 1:6, 21; 21:12; 1 Chr 10:1, 8).<\/p>\n\n<p><em>See also<\/em> Saul #2.<\/p>","summary_ro":"GILBOA, Mount Mountain on the east side of the plain of Esdraelon between Galilee on the north and Samaria on the south (modern Jebel Fuqu’ah). Mt Gilboa towers over the valley of Jezreel. It is a weathered limestone ridge reaching to a height of 1,700 feet (518.1 meters) above sea level. Many battles were fought in the area, including Deborah’s defeat of Sisera. At that time the flooding of the Kishon, which rose in Gilboa, greatly helped in the victory (Jgs 5:21). This region was the probab...","summary_en":"GILBOA, Mount Mountain on the east side of the plain of Esdraelon between Galilee on the north and Samaria on the south (modern Jebel Fuqu’ah). Mt Gilboa towers over the valley of Jezreel. It is a weathered limestone ridge reaching to a height of 1,700 feet (518.1 meters) above sea level. Many battles were fought in the area, including Deborah’s defeat of Sisera. At that time the flooding of the Kishon, which rose in Gilboa, greatly helped in the victory (Jgs 5:21). This region was the probab...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":22190,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kish","title_en":"Kish","content_ro":"<h3>KISH<\/h3>\n<li>1. Benjamite of Gibeah, father of King Saul and a man of some position in the community (1 Sm 9:1). His genealogy is traced for four generations, as is that of Elkanah, the father of Samuel, who would anoint Saul king (1:1).<\/li>\n<p>There is some obscurity in the genealogical information about Kish. His father’s name is listed as Abiel in 1 Samuel 9:1. If the Kish mentioned in 1 Chronicles 8:30 is the same person, then we must conclude that Abiel was also known as Jeiel. But it may be that this second Kish was an uncle of Saul’s father. A further obscurity results from 1 Chronicles 8:33 and 9:39, where Ner, not Abiel, is said to be the father of Kish. Yet in 1 Samuel 14:51 Abiel is said to be the father of two sons whose names were Ner and Kish. The solution probably lies in the assumption that Ner in the Chronicles references was an earlier ancestor, probably Abiel’s father or grandfather. If that should be the case, then the father-son relationship between Ner and Kish should be taken in an extended sense, as elsewhere in the OT. No other details of Kish’s life are available. His grave was in Zela of Benjamin (2 Sm 21:14). The <span>kjv<\/span> of Acts 13:21 spells his name Cis.<\/p>\n<li>2. Levite, grandson of Merari, Mahli’s son and the father of Jerahmeel (1 Chr 23:21-22; 24:29).<\/li>\n<li>3. Abdi’s son, another Levite of the family of Merari. He was one of the Levites who assisted Hezekiah in the cleansing of the temple (2 Chr 29:12).<\/li>\n<li>4. Benjamite and the great-grandfather of Mordecai. Mordecai was carried into exile by Nebuchadnezzar in 597 <span>BC<\/span> (Est 2:5), together with King Jehoiachin and the prophet Ezekiel.<\/li>","content_en":"<h3>KISH<\/h3>\n<li>1. Benjamite of Gibeah, father of King Saul and a man of some position in the community (1 Sm 9:1). His genealogy is traced for four generations, as is that of Elkanah, the father of Samuel, who would anoint Saul king (1:1).<\/li>\n<p>There is some obscurity in the genealogical information about Kish. His father’s name is listed as Abiel in 1 Samuel 9:1. If the Kish mentioned in 1 Chronicles 8:30 is the same person, then we must conclude that Abiel was also known as Jeiel. But it may be that this second Kish was an uncle of Saul’s father. A further obscurity results from 1 Chronicles 8:33 and 9:39, where Ner, not Abiel, is said to be the father of Kish. Yet in 1 Samuel 14:51 Abiel is said to be the father of two sons whose names were Ner and Kish. The solution probably lies in the assumption that Ner in the Chronicles references was an earlier ancestor, probably Abiel’s father or grandfather. If that should be the case, then the father-son relationship between Ner and Kish should be taken in an extended sense, as elsewhere in the OT. No other details of Kish’s life are available. His grave was in Zela of Benjamin (2 Sm 21:14). The <span>kjv<\/span> of Acts 13:21 spells his name Cis.<\/p>\n<li>2. Levite, grandson of Merari, Mahli’s son and the father of Jerahmeel (1 Chr 23:21-22; 24:29).<\/li>\n<li>3. Abdi’s son, another Levite of the family of Merari. He was one of the Levites who assisted Hezekiah in the cleansing of the temple (2 Chr 29:12).<\/li>\n<li>4. Benjamite and the great-grandfather of Mordecai. Mordecai was carried into exile by Nebuchadnezzar in 597 <span>BC<\/span> (Est 2:5), together with King Jehoiachin and the prophet Ezekiel.<\/li>","summary_ro":"KISH 1. Benjamite of Gibeah, father of King Saul and a man of some position in the community (1 Sm 9:1). His genealogy is traced for four generations, as is that of Elkanah, the father of Samuel, who would anoint Saul king (1:1). There is some obscurity in the genealogical information about Kish. His father’s name is listed as Abiel in 1 Samuel 9:1. If the Kish mentioned in 1 Chronicles 8:30 is the same person, then we must conclude that Abiel was also known as Jeiel. But it may be that this ...","summary_en":"KISH 1. Benjamite of Gibeah, father of King Saul and a man of some position in the community (1 Sm 9:1). His genealogy is traced for four generations, as is that of Elkanah, the father of Samuel, who would anoint Saul king (1:1). There is some obscurity in the genealogical information about Kish. His father’s name is listed as Abiel in 1 Samuel 9:1. If the Kish mentioned in 1 Chronicles 8:30 is the same person, then we must conclude that Abiel was also known as Jeiel. But it may be that this ...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39151,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zela, Zelah*","title_en":"Zela, Zelah*","content_ro":"<h3>ZELA, ZELAH*<\/h3>\n<p>City of Benjamin’s tribe where the bones of Saul and Jonathan were buried (Jos 18:28; 2 Sm 21:14). Zela was probably the native town of Saul’s father, Kish, and may well have been Saul’s home before he was anointed king.<\/p>","content_en":"<h3>ZELA, ZELAH*<\/h3>\n<p>City of Benjamin’s tribe where the bones of Saul and Jonathan were buried (Jos 18:28; 2 Sm 21:14). Zela was probably the native town of Saul’s father, Kish, and may well have been Saul’s home before he was anointed king.<\/p>","summary_ro":"ZELA, ZELAH* City of Benjamin’s tribe where the bones of Saul and Jonathan were buried (Jos 18:28; 2 Sm 21:14). Zela was probably the native town of Saul’s father, Kish, and may well have been Saul’s home before he was anointed king.","summary_en":"ZELA, ZELAH* City of Benjamin’s tribe where the bones of Saul and Jonathan were buried (Jos 18:28; 2 Sm 21:14). Zela was probably the native town of Saul’s father, Kish, and may well have been Saul’s home before he was anointed king.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:14","title_en":"Study Note: 2 Samuel 21:14","content_ro":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","content_en":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","summary_ro":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","summary_en":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:14","title_en":"Study Note: 2 Samuel 21:14","content_ro":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","content_en":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","summary_ro":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","summary_en":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:14","title_en":"Study Note: 2 Samuel 21:14","content_ro":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","content_en":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","summary_ro":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","summary_en":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129681,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:14","title_en":"Study Note: 2 Samuel 21:14","content_ro":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","content_en":"<p><strong>21:14<\/strong> The precise location of <em>Zela<\/em> is unknown. • <em>the famine:<\/em> See 21:1-2.<\/p>","summary_ro":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","summary_en":"21:14 The precise location of Zela is unknown. • the famine: See 21:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":41139,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41403,"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":68765,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69029,"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":96391,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96655,"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":124017,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Philistines","title_en":"The Philistines","content_ro":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","content_en":"<h3>The Philistines<\/h3>\n<p>The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 <span>BC<\/span> and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath.<\/p>\n<p>Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advances in iron technology made them an almost invincible foe (see 1 Sam 13:19-22). They were constant adversaries of the Israelites in the days of the judges (approximately 1350–1050 <span>BC<\/span>) and the early united monarchy (approximately 1050–970 <span>BC<\/span>). Saul eventually died in battle against the Philistines (1 Sam 31:1-13). David, however, vanquished them before becoming king (1 Sam 18:20-30; 19:8; 23:1-5) and continued to gain victory over them during his reign (2 Sam 5:17-25; 8:1; 21:15-22). While the Philistines never completely disappeared while Israel was a nation (2 Kgs 18:8; 2 Chr 17:11; 21:16-17; 26:6-7; 28:18), David effectively ended this menacing threat.<\/p>\n<p>In 1 Samuel, God used the Philistines to eliminate the sinful family of Eli (1 Sam 4:10-22). The Philistines were also God’s tool for building David’s military and political career (1 Sam 17:32-58; 18:20-30). They distracted Saul when he was about to capture David (1 Sam 23:26-28), provided David with refuge from Saul (1 Sam 21:10-15; 27:1-12), prevented David from having to fight his own people (1 Sam 29:1-11), and by killing Saul and his sons (1 Sam 31:1-13), opened the way for David to become king. In the end, however, the Philistines experienced God’s judgment (see Ezek 25:15-17; Amos 1:6-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:13-14; Judg 3:1-3; Judg 13:1–16:31; 1 Sam 5:1–6:18; 13:16–14:23; 21:10-15; 23:1-5, 26-28; 31:1-10; 2 Sam 5:17-25; 8:1; 21:15-22; 2 Kgs 18:8; 2 Chr 17:10-11; 21:16-17; 26:6-7; 28:18-19; Isa 2:6; Ezek 25:15-17; Amos 1:6-8; 9:7<\/p>","summary_ro":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","summary_en":"The Philistines The Philistines, situated on the southeast coastal plain of the Mediterranean, were part of a larger group of maritime immigrants from the Aegean area known by the Egyptians as the “Sea Peoples.” They settled on Palestine’s lower coastal plain around 1200 BC and established the five cities of Ashdod, Ashkelon, Ekron, Gaza, and Gath. Far from being unsophisticated, the Philistines were politically capable and technologically advanced. They were also fierce warriors. Their advan...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124281,"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":237,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abishai","title_en":"Abishai","content_ro":"<h3>ABISHAI<\/h3>\n<p>David’s nephew, son of Zeruiah (by an unnamed father) and brother of Joab and Asahel (1 Chr 2:16). Abishai volunteered to accompany David to Saul’s camp one night and would have killed the sleeping Saul if David had not restrained him (1 Sm 26:6-12). He also helped Joab kill Abner, Saul’s general, in revenge for the death of another brother (2 Sm 3:30). Later Abishai won a victory over the Edomites (1 Chr 18:12-13) and was second in command in a decisive battle against the Ammonites (1 Chr 19:10-15). Often vengeful and cruel, Abishai wanted to behead the spiteful Shimei during Absalom’s rebellion, but again David intervened (2 Sm 16:5-12; 19:21-23). When King David fled beyond the Jordan, Abishai was given command of one of David’s three divisions that crushed the rebellion (2 Sm 18:1-15).<\/p>\n<p>In a later battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sm 21:15-17). He ranked among David’s bravest warriors (2 Sm 23:18-19; 1 Chr 11:20-21).<\/p>","content_en":"<h3>ABISHAI<\/h3>\n<p>David’s nephew, son of Zeruiah (by an unnamed father) and brother of Joab and Asahel (1 Chr 2:16). Abishai volunteered to accompany David to Saul’s camp one night and would have killed the sleeping Saul if David had not restrained him (1 Sm 26:6-12). He also helped Joab kill Abner, Saul’s general, in revenge for the death of another brother (2 Sm 3:30). Later Abishai won a victory over the Edomites (1 Chr 18:12-13) and was second in command in a decisive battle against the Ammonites (1 Chr 19:10-15). Often vengeful and cruel, Abishai wanted to behead the spiteful Shimei during Absalom’s rebellion, but again David intervened (2 Sm 16:5-12; 19:21-23). When King David fled beyond the Jordan, Abishai was given command of one of David’s three divisions that crushed the rebellion (2 Sm 18:1-15).<\/p>\n<p>In a later battle with the Philistines, Abishai saved David’s life by killing the giant Ishbi-benob (2 Sm 21:15-17). He ranked among David’s bravest warriors (2 Sm 23:18-19; 1 Chr 11:20-21).<\/p>","summary_ro":"ABISHAI David’s nephew, son of Zeruiah (by an unnamed father) and brother of Joab and Asahel (1 Chr 2:16). Abishai volunteered to accompany David to Saul’s camp one night and would have killed the sleeping Saul if David had not restrained him (1 Sm 26:6-12). He also helped Joab kill Abner, Saul’s general, in revenge for the death of another brother (2 Sm 3:30). Later Abishai won a victory over the Edomites (1 Chr 18:12-13) and was second in command in a decisive battle against the Ammonites (...","summary_en":"ABISHAI David’s nephew, son of Zeruiah (by an unnamed father) and brother of Joab and Asahel (1 Chr 2:16). Abishai volunteered to accompany David to Saul’s camp one night and would have killed the sleeping Saul if David had not restrained him (1 Sm 26:6-12). He also helped Joab kill Abner, Saul’s general, in revenge for the death of another brother (2 Sm 3:30). Later Abishai won a victory over the Edomites (1 Chr 18:12-13) and was second in command in a decisive battle against the Ammonites (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30306,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philistines Philistia","title_en":"Philistines Philistia","content_ro":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","content_en":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","summary_ro":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","summary_en":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33845,"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":46804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","content_en":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","summary_ro":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","summary_en":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","content_en":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","summary_ro":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","summary_en":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","content_en":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","summary_ro":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","summary_en":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","content_en":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","summary_ro":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","summary_en":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","content_en":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","summary_ro":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","summary_en":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","content_en":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","summary_ro":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","summary_en":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129682,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","content_en":"<p><strong>21:15-22<\/strong> The extended account of battles with <em>the Philistines<\/em> highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).<\/p>","summary_ro":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","summary_en":"21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:15","title_en":"Study Note: 2 Samuel 21:15","content_ro":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","content_en":"<p><strong>21:15<\/strong> The description of <em>David<\/em> as <em>weak and exhausted<\/em> helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).<\/p>","summary_ro":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","summary_en":"21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":13744,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Giants","title_en":"Giants","content_ro":"<h3>GIANTS<\/h3>\n<p>English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the <span>rsv<\/span>, and “giant” in the <span>kjv<\/span>. Another Hebrew word is translated “giants” in the <span>nlt<\/span> and “Nephilim” (a transliteration of the Hebrew) in the <span>rsv<\/span> (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we cannot be sure that the Nephilim were of unusual physical stature.<\/p>\n<p>In several passages the <span>kjv<\/span> translates “giants” and the <span>rsv<\/span> translates “Rephaim” (e.g., Dt 2:20; 3:11; Jos 12:4). That word, usually in plural form, refers to several tribes of people who inhabited Palestine and who may have been unusually large in physical size. They included the Anakim of Judah’s coastal area and hill country around Hebron (Dt 2:11), the Emim of Moab (v 10), the Zamzummim of Ammon (v 20), and the inhabitants of Bashan (3:11). The word also appears in Joshua (Jos 12:4; 13:12; 15:8; 17:15; 18:16). Some interpreters have suggested that these people were the original inhabitants of Palestine who were distinct tribes of tall people and who were eventually conquered and absorbed by the Canaanites, Philistines, Hebrews, and other invading peoples. Other interpreters contend that they were not distinct racial tribes but were individuals of great stature, perhaps the result of disease, who were found among the various races and tribes of Palestine. Neither contention can be established with certainty. Another Hebrew term is translated “giant” in both the <span>kjv<\/span> and <span>nlt<\/span> (2 Sm 21:16-22; 1 Chr 20:4-8).<\/p>\n<p>Perhaps the most famous giant in biblical literature is Goliath of Gath, the Philistine soldier who challenged King Saul’s army at the valley of Elah and caused them to be dismayed and afraid (1 Sm 17). He is said to have been six cubits and a span tall, which has been variously interpreted as being between seven and a half and nine and a half feet (2.3 to 2.9 meters). David’s defeat of Goliath brought the youth prominence in Israel (18:5-7). Goliath is not referred to in the text as a “giant,” but his height marks him as one of gigantic size. King Og of Bashan was another unusually tall person (Dt 3:11).<\/p>\n<p><em>See also<\/em> Nephilim.<\/p>","content_en":"<h3>GIANTS<\/h3>\n<p>English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the <span>rsv<\/span>, and “giant” in the <span>kjv<\/span>. Another Hebrew word is translated “giants” in the <span>nlt<\/span> and “Nephilim” (a transliteration of the Hebrew) in the <span>rsv<\/span> (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we cannot be sure that the Nephilim were of unusual physical stature.<\/p>\n<p>In several passages the <span>kjv<\/span> translates “giants” and the <span>rsv<\/span> translates “Rephaim” (e.g., Dt 2:20; 3:11; Jos 12:4). That word, usually in plural form, refers to several tribes of people who inhabited Palestine and who may have been unusually large in physical size. They included the Anakim of Judah’s coastal area and hill country around Hebron (Dt 2:11), the Emim of Moab (v 10), the Zamzummim of Ammon (v 20), and the inhabitants of Bashan (3:11). The word also appears in Joshua (Jos 12:4; 13:12; 15:8; 17:15; 18:16). Some interpreters have suggested that these people were the original inhabitants of Palestine who were distinct tribes of tall people and who were eventually conquered and absorbed by the Canaanites, Philistines, Hebrews, and other invading peoples. Other interpreters contend that they were not distinct racial tribes but were individuals of great stature, perhaps the result of disease, who were found among the various races and tribes of Palestine. Neither contention can be established with certainty. Another Hebrew term is translated “giant” in both the <span>kjv<\/span> and <span>nlt<\/span> (2 Sm 21:16-22; 1 Chr 20:4-8).<\/p>\n<p>Perhaps the most famous giant in biblical literature is Goliath of Gath, the Philistine soldier who challenged King Saul’s army at the valley of Elah and caused them to be dismayed and afraid (1 Sm 17). He is said to have been six cubits and a span tall, which has been variously interpreted as being between seven and a half and nine and a half feet (2.3 to 2.9 meters). David’s defeat of Goliath brought the youth prominence in Israel (18:5-7). Goliath is not referred to in the text as a “giant,” but his height marks him as one of gigantic size. King Og of Bashan was another unusually tall person (Dt 3:11).<\/p>\n<p><em>See also<\/em> Nephilim.<\/p>","summary_ro":"GIANTS English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the rsv, and “giant” in the kjv. Another Hebrew word is translated “giants” in the nlt and “Nephilim” (a transliteration of the Hebrew) in the rsv (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we can...","summary_en":"GIANTS English translation of four different Hebrew words. One of these words occurs in Job 16:14, where the Hebrew word is translated “warrior” in the rsv, and “giant” in the kjv. Another Hebrew word is translated “giants” in the nlt and “Nephilim” (a transliteration of the Hebrew) in the rsv (Gn 6:4; Nm 13:33). The original meaning of this Hebrew term is unknown, but it seems to be used of a group or race of people. Since none of the terms translated “giants” has that actual meaning, we can...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishbi-Benob","title_en":"Ishbi-Benob","content_ro":"<h3>ISHBI-BENOB<\/h3>\n<p>Giant who nearly killed David. During one of his many battles with the Philistines, David grew faint and was nearly killed by Ishbi-benob. Abishai killed the giant, saving David’s life (2 Sm 21:16).<\/p>","content_en":"<h3>ISHBI-BENOB<\/h3>\n<p>Giant who nearly killed David. During one of his many battles with the Philistines, David grew faint and was nearly killed by Ishbi-benob. Abishai killed the giant, saving David’s life (2 Sm 21:16).<\/p>","summary_ro":"ISHBI-BENOB Giant who nearly killed David. During one of his many battles with the Philistines, David grew faint and was nearly killed by Ishbi-benob. Abishai killed the giant, saving David’s life (2 Sm 21:16).","summary_en":"ISHBI-BENOB Giant who nearly killed David. During one of his many battles with the Philistines, David grew faint and was nearly killed by Ishbi-benob. Abishai killed the giant, saving David’s life (2 Sm 21:16).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:16","title_en":"Study Note: 2 Samuel 21:16","content_ro":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","content_en":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","summary_ro":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","summary_en":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:16","title_en":"Study Note: 2 Samuel 21:16","content_ro":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","content_en":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","summary_ro":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","summary_en":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:16","title_en":"Study Note: 2 Samuel 21:16","content_ro":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","content_en":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","summary_ro":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","summary_en":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:16","title_en":"Study Note: 2 Samuel 21:16","content_ro":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","content_en":"<p><strong>21:16<\/strong> <em>a descendant of the giants<\/em>: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.<\/p>","summary_ro":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","summary_en":"21:16 a descendant of the giants: Cp. Gen 14:5; Deut 2:10-11, 20-21; 3:11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":41414,"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":69040,"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":96666,"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":124292,"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":46807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:17","title_en":"Study Note: 2 Samuel 21:17","content_ro":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","content_en":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","summary_ro":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","summary_en":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:17","title_en":"Study Note: 2 Samuel 21:17","content_ro":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","content_en":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","summary_ro":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","summary_en":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:17","title_en":"Study Note: 2 Samuel 21:17","content_ro":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","content_en":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","summary_ro":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","summary_en":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:17","title_en":"Study Note: 2 Samuel 21:17","content_ro":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","content_en":"<p><strong>21:17<\/strong> <em>Abishai<\/em> was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • <em>the light of Israel?<\/em> Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.<\/p>","summary_ro":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","summary_en":"21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":13242,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gath","title_en":"Gath","content_ro":"<h3>GATH<\/h3>\n<p>Walled city (2 Chr 26:6) and one of the five chief cities of the Philistines, which also included Gaza, Ashdod, Ashkelon, and Ekron (Jos 13:3; 1 Sm 6:17), all situated on or near the southern coast of Palestine. Although frequently involved in conflict with the Israelites, the city was apparently not subdued until David’s time (1 Chr 18:1). It was a Canaanite city, the home of the giant Goliath (1 Sm 17:4) and other men of great height (2 Sm 21:18-22). A remnant of the Anakim was left, even after the extensive campaigns of Joshua (Jos 10:36-39; 11:21-22).<\/p>\n<p>When the Philistines captured the ark of God, they carried it from Ebenezer to Ashdod, from there to Gath (1 Sm 5:8), and then to Ekron. After many of the Philistines died or were stricken with tumors, the ark was returned to Israel, first to Beth-shemesh and then to Kiriath-jearim (6:14; 7:1). When David fled from Saul, he came to Gath and feigned madness before Achish, the king of the city (21:10-15). During the rebellion of Absalom, 600 Gittites served among David’s mercenaries (2 Sm 15:18). According to 2 Chronicles 11:8, Rehoboam fortified the city of Gath, and 2 Kings 12:17 relates that it was taken by Hazael, king of Syria, in the ninth century. But it was apparently again in Philistine control when Uzziah broke down its walls (2 Chr 26:6). The city disappeared after being besieged and conquered by Sargon II in the eighth century <span>BC<\/span> (Am 6:2).<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","content_en":"<h3>GATH<\/h3>\n<p>Walled city (2 Chr 26:6) and one of the five chief cities of the Philistines, which also included Gaza, Ashdod, Ashkelon, and Ekron (Jos 13:3; 1 Sm 6:17), all situated on or near the southern coast of Palestine. Although frequently involved in conflict with the Israelites, the city was apparently not subdued until David’s time (1 Chr 18:1). It was a Canaanite city, the home of the giant Goliath (1 Sm 17:4) and other men of great height (2 Sm 21:18-22). A remnant of the Anakim was left, even after the extensive campaigns of Joshua (Jos 10:36-39; 11:21-22).<\/p>\n<p>When the Philistines captured the ark of God, they carried it from Ebenezer to Ashdod, from there to Gath (1 Sm 5:8), and then to Ekron. After many of the Philistines died or were stricken with tumors, the ark was returned to Israel, first to Beth-shemesh and then to Kiriath-jearim (6:14; 7:1). When David fled from Saul, he came to Gath and feigned madness before Achish, the king of the city (21:10-15). During the rebellion of Absalom, 600 Gittites served among David’s mercenaries (2 Sm 15:18). According to 2 Chronicles 11:8, Rehoboam fortified the city of Gath, and 2 Kings 12:17 relates that it was taken by Hazael, king of Syria, in the ninth century. But it was apparently again in Philistine control when Uzziah broke down its walls (2 Chr 26:6). The city disappeared after being besieged and conquered by Sargon II in the eighth century <span>BC<\/span> (Am 6:2).<\/p>\n<p><em>See also<\/em> Philistia, Philistines.<\/p>","summary_ro":"GATH Walled city (2 Chr 26:6) and one of the five chief cities of the Philistines, which also included Gaza, Ashdod, Ashkelon, and Ekron (Jos 13:3; 1 Sm 6:17), all situated on or near the southern coast of Palestine. Although frequently involved in conflict with the Israelites, the city was apparently not subdued until David’s time (1 Chr 18:1). It was a Canaanite city, the home of the giant Goliath (1 Sm 17:4) and other men of great height (2 Sm 21:18-22). A remnant of the Anakim was left, e...","summary_en":"GATH Walled city (2 Chr 26:6) and one of the five chief cities of the Philistines, which also included Gaza, Ashdod, Ashkelon, and Ekron (Jos 13:3; 1 Sm 6:17), all situated on or near the southern coast of Palestine. Although frequently involved in conflict with the Israelites, the city was apparently not subdued until David’s time (1 Chr 18:1). It was a Canaanite city, the home of the giant Goliath (1 Sm 17:4) and other men of great height (2 Sm 21:18-22). A remnant of the Anakim was left, e...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14075,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gob","title_en":"Gob","content_ro":"<h3>GOB<\/h3>\n<p>Location where David and his men twice encountered the Philistines in battle (2 Sm 21:18-19). In the parallel description of 1 Chronicles 20:4, Gezer is mentioned as the place of war instead of Gob.<\/p>","content_en":"<h3>GOB<\/h3>\n<p>Location where David and his men twice encountered the Philistines in battle (2 Sm 21:18-19). In the parallel description of 1 Chronicles 20:4, Gezer is mentioned as the place of war instead of Gob.<\/p>","summary_ro":"GOB Location where David and his men twice encountered the Philistines in battle (2 Sm 21:18-19). In the parallel description of 1 Chronicles 20:4, Gezer is mentioned as the place of war instead of Gob.","summary_en":"GOB Location where David and his men twice encountered the Philistines in battle (2 Sm 21:18-19). In the parallel description of 1 Chronicles 20:4, Gezer is mentioned as the place of war instead of Gob.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17029,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hushah, Hushathites*","title_en":"Hushah, Hushathites*","content_ro":"<h3>HUSHAH, HUSHATHITES*<\/h3>\n<p>Ezer’s son (1 Chr 4:4) or perhaps a town that Ezer founded. The warriors Sibbecai (2 Sm 21:18; 1 Chr 11:29; 20:4; 27:11) and Mebunnai (2 Sm 23:27) were described as Hushathites. Whether this designates genealogical ancestry or geographical locality (or perhaps both) is uncertain.<\/p>","content_en":"<h3>HUSHAH, HUSHATHITES*<\/h3>\n<p>Ezer’s son (1 Chr 4:4) or perhaps a town that Ezer founded. The warriors Sibbecai (2 Sm 21:18; 1 Chr 11:29; 20:4; 27:11) and Mebunnai (2 Sm 23:27) were described as Hushathites. Whether this designates genealogical ancestry or geographical locality (or perhaps both) is uncertain.<\/p>","summary_ro":"HUSHAH, HUSHATHITES* Ezer’s son (1 Chr 4:4) or perhaps a town that Ezer founded. The warriors Sibbecai (2 Sm 21:18; 1 Chr 11:29; 20:4; 27:11) and Mebunnai (2 Sm 23:27) were described as Hushathites. Whether this designates genealogical ancestry or geographical locality (or perhaps both) is uncertain.","summary_en":"HUSHAH, HUSHATHITES* Ezer’s son (1 Chr 4:4) or perhaps a town that Ezer founded. The warriors Sibbecai (2 Sm 21:18; 1 Chr 11:29; 20:4; 27:11) and Mebunnai (2 Sm 23:27) were described as Hushathites. Whether this designates genealogical ancestry or geographical locality (or perhaps both) is uncertain.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33910,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Saph","title_en":"Saph","content_ro":"<h3>SAPH<\/h3>\n<p>Descendant of the giants, killed by Sibbecai the Hushathite (one of David’s warriors) at Gad in a battle between Israel and Philistia (2 Sm 21:18); alternately called Sippai (1 Chr 20:4).<\/p>","content_en":"<h3>SAPH<\/h3>\n<p>Descendant of the giants, killed by Sibbecai the Hushathite (one of David’s warriors) at Gad in a battle between Israel and Philistia (2 Sm 21:18); alternately called Sippai (1 Chr 20:4).<\/p>","summary_ro":"SAPH Descendant of the giants, killed by Sibbecai the Hushathite (one of David’s warriors) at Gad in a battle between Israel and Philistia (2 Sm 21:18); alternately called Sippai (1 Chr 20:4).","summary_en":"SAPH Descendant of the giants, killed by Sibbecai the Hushathite (one of David’s warriors) at Gad in a battle between Israel and Philistia (2 Sm 21:18); alternately called Sippai (1 Chr 20:4).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35264,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sibbecai, Sibbechai*","title_en":"Sibbecai, Sibbechai*","content_ro":"<h3>SIBBECAI, SIBBECHAI*<\/h3>\n<p>Zerahite from the town of Hushah and one of David’s “mighty men” (1 Chr 11:29; 20:4; 27:11). He is credited with killing the giant Saph when Israel fought Philistia at Gob (2 Sm 21:18). In 2 Samuel 23:27 he is called Mebunnai, probably a later erroneous reading of the original.<\/p>","content_en":"<h3>SIBBECAI, SIBBECHAI*<\/h3>\n<p>Zerahite from the town of Hushah and one of David’s “mighty men” (1 Chr 11:29; 20:4; 27:11). He is credited with killing the giant Saph when Israel fought Philistia at Gob (2 Sm 21:18). In 2 Samuel 23:27 he is called Mebunnai, probably a later erroneous reading of the original.<\/p>","summary_ro":"SIBBECAI, SIBBECHAI* Zerahite from the town of Hushah and one of David’s “mighty men” (1 Chr 11:29; 20:4; 27:11). He is credited with killing the giant Saph when Israel fought Philistia at Gob (2 Sm 21:18). In 2 Samuel 23:27 he is called Mebunnai, probably a later erroneous reading of the original.","summary_en":"SIBBECAI, SIBBECHAI* Zerahite from the town of Hushah and one of David’s “mighty men” (1 Chr 11:29; 20:4; 27:11). He is credited with killing the giant Saph when Israel fought Philistia at Gob (2 Sm 21:18). In 2 Samuel 23:27 he is called Mebunnai, probably a later erroneous reading of the original.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:18","title_en":"Study Note: 2 Samuel 21:18","content_ro":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","content_en":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","summary_ro":"21:18 The location of Gob is uncertain.","summary_en":"21:18 The location of Gob is uncertain.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:18","title_en":"Study Note: 2 Samuel 21:18","content_ro":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","content_en":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","summary_ro":"21:18 The location of Gob is uncertain.","summary_en":"21:18 The location of Gob is uncertain.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:18","title_en":"Study Note: 2 Samuel 21:18","content_ro":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","content_en":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","summary_ro":"21:18 The location of Gob is uncertain.","summary_en":"21:18 The location of Gob is uncertain.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:18","title_en":"Study Note: 2 Samuel 21:18","content_ro":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","content_en":"<p><strong>21:18<\/strong> The location of <em>Gob<\/em> is uncertain.<\/p>","summary_ro":"21:18 The location of Gob is uncertain.","summary_en":"21:18 The location of Gob is uncertain.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":3996,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beam","title_en":"Beam","content_ro":"<h3>BEAM<\/h3>\n<li>1. Weaver’s beam—round wooden roller on which the cloth or carpet was wound during the weaving process in Bible times. The spears of the giant Goliath (1 Sm 17:7; 2 Sm 21:19; 1 Chr 20:5) and an Egyptian killed by Benaiah, one of David’s mighty men (1 Chr 11:23), were compared to a weaver’s beam.<\/li>\n<li>2. Tree trunk or log that has been squared and used for building purposes. King Solomon used beams and planks of cedar to build the temple (1 Kgs 6:9; 2 Chr 3:7) and his “House of the Forest of Lebanon” (1 Kgs 7:2, 12). Another mention of cedar beams probably refers to their aroma (Sg 1:17).<\/li>\n<li>3. Crossbeam of a Hebrew balance from which the scales were hung by cords.<\/li>\n<li>4. Beam (<span>kjv<\/span>) or log (<span>rsv<\/span>) referred to by Jesus (Mt 7:3-5; Lk 6:41-42). Jesus contrasted the beam in an accuser’s eye with the mote (<span>kjv<\/span>) or speck (<span>rsv<\/span>) in his brother’s eye.<\/li>","content_en":"<h3>BEAM<\/h3>\n<li>1. Weaver’s beam—round wooden roller on which the cloth or carpet was wound during the weaving process in Bible times. The spears of the giant Goliath (1 Sm 17:7; 2 Sm 21:19; 1 Chr 20:5) and an Egyptian killed by Benaiah, one of David’s mighty men (1 Chr 11:23), were compared to a weaver’s beam.<\/li>\n<li>2. Tree trunk or log that has been squared and used for building purposes. King Solomon used beams and planks of cedar to build the temple (1 Kgs 6:9; 2 Chr 3:7) and his “House of the Forest of Lebanon” (1 Kgs 7:2, 12). Another mention of cedar beams probably refers to their aroma (Sg 1:17).<\/li>\n<li>3. Crossbeam of a Hebrew balance from which the scales were hung by cords.<\/li>\n<li>4. Beam (<span>kjv<\/span>) or log (<span>rsv<\/span>) referred to by Jesus (Mt 7:3-5; Lk 6:41-42). Jesus contrasted the beam in an accuser’s eye with the mote (<span>kjv<\/span>) or speck (<span>rsv<\/span>) in his brother’s eye.<\/li>","summary_ro":"BEAM 1. Weaver’s beam—round wooden roller on which the cloth or carpet was wound during the weaving process in Bible times. The spears of the giant Goliath (1 Sm 17:7; 2 Sm 21:19; 1 Chr 20:5) and an Egyptian killed by Benaiah, one of David’s mighty men (1 Chr 11:23), were compared to a weaver’s beam. 2. Tree trunk or log that has been squared and used for building purposes. King Solomon used beams and planks of cedar to build the temple (1 Kgs 6:9; 2 Chr 3:7) and his “House of the Forest of L...","summary_en":"BEAM 1. Weaver’s beam—round wooden roller on which the cloth or carpet was wound during the weaving process in Bible times. The spears of the giant Goliath (1 Sm 17:7; 2 Sm 21:19; 1 Chr 20:5) and an Egyptian killed by Benaiah, one of David’s mighty men (1 Chr 11:23), were compared to a weaver’s beam. 2. Tree trunk or log that has been squared and used for building purposes. King Solomon used beams and planks of cedar to build the temple (1 Kgs 6:9; 2 Chr 3:7) and his “House of the Forest of L...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4516,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bethlehemite*","title_en":"Bethlehemite*","content_ro":"<h3>BETHLEHEMITE*<\/h3>\n<p>Inhabitant of Bethlehem of Judah (1 Sm 16:1, 18; 17:58; 2 Sm 21:19). <em>See<\/em> Bethlehem #1.<\/p>","content_en":"<h3>BETHLEHEMITE*<\/h3>\n<p>Inhabitant of Bethlehem of Judah (1 Sm 16:1, 18; 17:58; 2 Sm 21:19). <em>See<\/em> Bethlehem #1.<\/p>","summary_ro":"BETHLEHEMITE* Inhabitant of Bethlehem of Judah (1 Sm 16:1, 18; 17:58; 2 Sm 21:19). See Bethlehem #1.","summary_en":"BETHLEHEMITE* Inhabitant of Bethlehem of Judah (1 Sm 16:1, 18; 17:58; 2 Sm 21:19). See Bethlehem #1.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10454,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elhanan","title_en":"Elhanan","content_ro":"<h3>ELHANAN<\/h3>\n<li>1. Hebrew soldier who distinguished himself by killing a Philistine giant. In one passage he is named as the son of Jaare-oregim of Bethlehem, and is said to have killed Goliath the Gittite (2 Sm 21:19). In another passage he is named as the son of Jair, and is said to have killed Lahmi, the brother of Goliath (1 Chr 20:5).<\/li>\n<li>2. Dodo’s son and warrior among King David’s mighty men (2 Sm 23:24; 1 Chr 11:26).<\/li>","content_en":"<h3>ELHANAN<\/h3>\n<li>1. Hebrew soldier who distinguished himself by killing a Philistine giant. In one passage he is named as the son of Jaare-oregim of Bethlehem, and is said to have killed Goliath the Gittite (2 Sm 21:19). In another passage he is named as the son of Jair, and is said to have killed Lahmi, the brother of Goliath (1 Chr 20:5).<\/li>\n<li>2. Dodo’s son and warrior among King David’s mighty men (2 Sm 23:24; 1 Chr 11:26).<\/li>","summary_ro":"ELHANAN 1. Hebrew soldier who distinguished himself by killing a Philistine giant. In one passage he is named as the son of Jaare-oregim of Bethlehem, and is said to have killed Goliath the Gittite (2 Sm 21:19). In another passage he is named as the son of Jair, and is said to have killed Lahmi, the brother of Goliath (1 Chr 20:5). 2. Dodo’s son and warrior among King David’s mighty men (2 Sm 23:24; 1 Chr 11:26).","summary_en":"ELHANAN 1. Hebrew soldier who distinguished himself by killing a Philistine giant. In one passage he is named as the son of Jaare-oregim of Bethlehem, and is said to have killed Goliath the Gittite (2 Sm 21:19). In another passage he is named as the son of Jair, and is said to have killed Lahmi, the brother of Goliath (1 Chr 20:5). 2. Dodo’s son and warrior among King David’s mighty men (2 Sm 23:24; 1 Chr 11:26).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14470,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Goliath","title_en":"Goliath","content_ro":"<h3>GOLIATH<\/h3>\n<p>Eleventh-century <span>BC<\/span> Philistine warrior from Gath, who challenged Israel to battle (1 Sm 17). He was subsequently felled and decapitated by the youthful David. Goliath was over nine feet (2.7 meters) tall, wore armor weighing about 125 pounds (56.8 kilograms), and carried a spear of 15 pounds (6.8 kilograms) weight. His sword, kept at Nob, was later given to David (1 Sm 21:9; 22:10). He may have descended from the Anakim (see Jos 11:22), but his height could have resulted from an anterior pituitary tumor. In 2 Samuel 21:19 his death is attributed to Elhanan, who in 1 Chronicles 20:5 is credited with killing Goliath’s brother.<\/p>","content_en":"<h3>GOLIATH<\/h3>\n<p>Eleventh-century <span>BC<\/span> Philistine warrior from Gath, who challenged Israel to battle (1 Sm 17). He was subsequently felled and decapitated by the youthful David. Goliath was over nine feet (2.7 meters) tall, wore armor weighing about 125 pounds (56.8 kilograms), and carried a spear of 15 pounds (6.8 kilograms) weight. His sword, kept at Nob, was later given to David (1 Sm 21:9; 22:10). He may have descended from the Anakim (see Jos 11:22), but his height could have resulted from an anterior pituitary tumor. In 2 Samuel 21:19 his death is attributed to Elhanan, who in 1 Chronicles 20:5 is credited with killing Goliath’s brother.<\/p>","summary_ro":"GOLIATH Eleventh-century BC Philistine warrior from Gath, who challenged Israel to battle (1 Sm 17). He was subsequently felled and decapitated by the youthful David. Goliath was over nine feet (2.7 meters) tall, wore armor weighing about 125 pounds (56.8 kilograms), and carried a spear of 15 pounds (6.8 kilograms) weight. His sword, kept at Nob, was later given to David (1 Sm 21:9; 22:10). He may have descended from the Anakim (see Jos 11:22), but his height could have resulted from an anter...","summary_en":"GOLIATH Eleventh-century BC Philistine warrior from Gath, who challenged Israel to battle (1 Sm 17). He was subsequently felled and decapitated by the youthful David. Goliath was over nine feet (2.7 meters) tall, wore armor weighing about 125 pounds (56.8 kilograms), and carried a spear of 15 pounds (6.8 kilograms) weight. His sword, kept at Nob, was later given to David (1 Sm 21:9; 22:10). He may have descended from the Anakim (see Jos 11:22), but his height could have resulted from an anter...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18163,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jaare-Oregim*","title_en":"Jaare-Oregim*","content_ro":"<h3>JAARE-OREGIM*<\/h3>\n<p>Textual corruption of Jair in 2 Samuel 21:19. <em>See<\/em> Jair #3.<\/p>","content_en":"<h3>JAARE-OREGIM*<\/h3>\n<p>Textual corruption of Jair in 2 Samuel 21:19. <em>See<\/em> Jair #3.<\/p>","summary_ro":"JAARE-OREGIM* Textual corruption of Jair in 2 Samuel 21:19. See Jair #3.","summary_en":"JAARE-OREGIM* Textual corruption of Jair in 2 Samuel 21:19. See Jair #3.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18346,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jair","title_en":"Jair","content_ro":"<h3>JAIR<\/h3>\n<li>1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23).<\/li>\n<p><em>See also<\/em> Havoth-jair, Havvoth-jair.<\/p>\n<li>2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5).<\/li>\n<li>3. Father of Elhanan, who killed Lahmi, Goliath’s brother (1 Chr 20:5). In 2 Samuel 21:19 he is called Jaare-oregim.<\/li>\n<li>4. Father of Mordecai (Est 2:5). Because of the time lapse from the capture of Jeconiah, king of Judah (597 <span>BC<\/span>), to the beginning of the reign of Xerxes, king of Persia (486 <span>BC<\/span>), Jair was either the one taken captive with Jeconiah or his father, Shimei, was, in which case Jair would have been born during the Captivity.<\/li>","content_en":"<h3>JAIR<\/h3>\n<li>1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23).<\/li>\n<p><em>See also<\/em> Havoth-jair, Havvoth-jair.<\/p>\n<li>2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5).<\/li>\n<li>3. Father of Elhanan, who killed Lahmi, Goliath’s brother (1 Chr 20:5). In 2 Samuel 21:19 he is called Jaare-oregim.<\/li>\n<li>4. Father of Mordecai (Est 2:5). Because of the time lapse from the capture of Jeconiah, king of Judah (597 <span>BC<\/span>), to the beginning of the reign of Xerxes, king of Persia (486 <span>BC<\/span>), Jair was either the one taken captive with Jeconiah or his father, Shimei, was, in which case Jair would have been born during the Captivity.<\/li>","summary_ro":"JAIR 1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23). See also Havoth-jair, Havvoth-jair. 2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5). 3. Father of Elhanan, who killed Lahmi, Goliath’s...","summary_en":"JAIR 1. Descendant of Manasseh (Nm 32:41), who at the time of the Conquest took several villages in the Argob region of Bashan and Gilead and called them after his own name, Havvoth-jair, meaning “Towns of Jair” (Dt 3:14; cf. Jos 13:30; 1 Kgs 4:13; 1 Chr 2:23). See also Havoth-jair, Havvoth-jair. 2. One of the judges of Israel. He judged Israel 22 years. His being a Gileadite makes it probable that he was a descendant of #1 above (Jgs 10:3-5). 3. Father of Elhanan, who killed Lahmi, Goliath’s...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22397,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lahmi","title_en":"Lahmi","content_ro":"<h3>LAHMI<\/h3>\n<p>Brother of Goliath the Gittite. According to 1 Chronicles 20:5, he was killed by Elhanan. However, 2 Samuel 21:19 says that Elhanan killed Goliath rather than his brother Lahmi. Most interpreters accept the 1 Chronicles passage as the correct reading, the 2 Samuel text being a textual corruption.<\/p>","content_en":"<h3>LAHMI<\/h3>\n<p>Brother of Goliath the Gittite. According to 1 Chronicles 20:5, he was killed by Elhanan. However, 2 Samuel 21:19 says that Elhanan killed Goliath rather than his brother Lahmi. Most interpreters accept the 1 Chronicles passage as the correct reading, the 2 Samuel text being a textual corruption.<\/p>","summary_ro":"LAHMI Brother of Goliath the Gittite. According to 1 Chronicles 20:5, he was killed by Elhanan. However, 2 Samuel 21:19 says that Elhanan killed Goliath rather than his brother Lahmi. Most interpreters accept the 1 Chronicles passage as the correct reading, the 2 Samuel text being a textual corruption.","summary_en":"LAHMI Brother of Goliath the Gittite. According to 1 Chronicles 20:5, he was killed by Elhanan. However, 2 Samuel 21:19 says that Elhanan killed Goliath rather than his brother Lahmi. Most interpreters accept the 1 Chronicles passage as the correct reading, the 2 Samuel text being a textual corruption.","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40160,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Questioning the Authenticity of the Chronicles","title_en":"Questioning the Authenticity of the Chronicles","content_ro":"<h3>Questioning the Authenticity of the Chronicles<\/h3>\n<blockquote><p>The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical.<\/p><\/blockquote>\n<p>As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the parallel account in 2 Samuel 23:8 says he killed 800 at one time. Again, 1 Chronicles 18:3-4 says that after defeating King Hadadezer of Zobah, David took from him 1,000 chariots, 7,000 horsemen, and 20,000 foot soldiers; a parallel account in 2 Samuel 8:3-4 says that David took 1,700 horsemen and 20,000 foot soldiers. Although 2 Chronicles 22:2 says that Ahaziah was 42 years old when he began to reign, 2 Kings 8:26 says he was 22; and so on.<\/p>\n<p>Many numbers in Chronicles seem exceptionally high. In 1 Chronicles 21:5, Israel had just over a million men and Judah had 470,000. In another example of a remarkably high number, the temple’s vestibule is said to have been 120 cubits, or approximately 180 feet (54.8 meters), in height (2 Chr 3:4). In 2 Chronicles 13:3, Judah’s army had 400,000 men and Israel’s army 800,000. Some 500,000 of Israel’s army were slain (2 Chr 13:17). In 2 Chronicles 14:9, Zerah the Ethiopian had an army of a million men and 300 chariots.<\/p>\n<p>How should such problems with numbers in Chronicles be understood? First, some of the problems in the text as it now stands may have come about from faulty copying. Also, some excessively high numbers may have been used figuratively to indicate a very large army, or perhaps as estimates. Though not all questions have been answered, scholars have found credible solutions to some of the problems. In the meantime, such matters are seen by evangelical scholars as verifying the human side of the Scriptures without necessarily detracting from their divine origin.<\/p>\n<p>Chronicles also contains some different theological emphases from earlier materials. The best example can be seen by comparing 1 Chronicles 21:1 with 2 Samuel 24:1. In the Samuel account the anger of the Lord was kindled against Israel, and he incited David to harm them by taking a national census. The Chronicler’s account is that “Satan stood up against Israel, and incited David to number Israel.” In one account God moved David to take the census; in the other Satan was the prime mover.<\/p>\n<p>The authenticity of the Chronicler has also been questioned on historical grounds. Several incidents reported in Samuel-Kings are told in a different manner in Chronicles. In 2 Samuel 8:13 David is said to have slain 18,000 Edomites at the Valley of Salt, whereas the Chronicler reports that Abishai, David’s cousin, killed the Edomites (1 Chr 18:12). Again, according to 2 Samuel 21:19, Elhanan slew Goliath the Gittite, whereas the Chronicler says that Elhanan slew Lahmi, the brother of Goliath the Gittite (1 Chr 20:5; most OT scholars today believe that Chronicles preserves the true reading of the original text). A more difficult historical problem is seen by comparing 2 Chronicles 20:35-37 with 1 Kings 22:48-49. The Kings account says that the ships Jehoshaphat, king of Judah, built to bring gold from Ophir were wrecked at Ezion-geber, evidently before they ever left port. When Ahaziah, king of Israel, asked that his servants be allowed to go on the ships with Jehoshaphat’s servants, Jehoshaphat refused. The Chronicler’s version of what happened is different. There Jehoshaphat joined with the wicked Ahaziah in building ships at Ezion-geber to go to Tarshish, but a prophet prophesied that the Lord would destroy the ships because of the alliance with Ahaziah. Both accounts agree that Jehoshaphat built ships at Ezion-geber and that the ships were destroyed before they left port. On the basis of the present status of the texts, however, one cannot tell whether or not Jehoshaphat joined Ahaziah. Whatever happened, the ships were lost.<\/p>\n<p>In a comparison of Chronicles with Kings, a serious problem arises over the war between Asa of Judah and Baasha of Israel. In 2 Chronicles 16:1 one reads that in Asa’s 36th year of reign, Baasha challenged Judah by building a fortress at Ramah. But according to the chronology of 1 Kings 16, Baasha was not even alive in the 36th year of Asa’s reign. First Kings 16:6-8 says that Baasha died and his son Elah succeeded him as king in the 26th year of Asa’s reign.<\/p>\n<p>At one time scholars were quite skeptical about the authenticity of Chronicles. Now they tend to treat Chronicles with respect and appreciation. In some instances new archaeological evidence has tended to support the historicity of the Chronicler’s statement. In other instances reexamination of a discrepancy has shown it to be more apparent than real. If all the facts were known, other problems might also be cleared up to the satisfaction of impartial scholars.<\/p>","content_en":"<h3>Questioning the Authenticity of the Chronicles<\/h3>\n<blockquote><p>The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical.<\/p><\/blockquote>\n<p>As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the parallel account in 2 Samuel 23:8 says he killed 800 at one time. Again, 1 Chronicles 18:3-4 says that after defeating King Hadadezer of Zobah, David took from him 1,000 chariots, 7,000 horsemen, and 20,000 foot soldiers; a parallel account in 2 Samuel 8:3-4 says that David took 1,700 horsemen and 20,000 foot soldiers. Although 2 Chronicles 22:2 says that Ahaziah was 42 years old when he began to reign, 2 Kings 8:26 says he was 22; and so on.<\/p>\n<p>Many numbers in Chronicles seem exceptionally high. In 1 Chronicles 21:5, Israel had just over a million men and Judah had 470,000. In another example of a remarkably high number, the temple’s vestibule is said to have been 120 cubits, or approximately 180 feet (54.8 meters), in height (2 Chr 3:4). In 2 Chronicles 13:3, Judah’s army had 400,000 men and Israel’s army 800,000. Some 500,000 of Israel’s army were slain (2 Chr 13:17). In 2 Chronicles 14:9, Zerah the Ethiopian had an army of a million men and 300 chariots.<\/p>\n<p>How should such problems with numbers in Chronicles be understood? First, some of the problems in the text as it now stands may have come about from faulty copying. Also, some excessively high numbers may have been used figuratively to indicate a very large army, or perhaps as estimates. Though not all questions have been answered, scholars have found credible solutions to some of the problems. In the meantime, such matters are seen by evangelical scholars as verifying the human side of the Scriptures without necessarily detracting from their divine origin.<\/p>\n<p>Chronicles also contains some different theological emphases from earlier materials. The best example can be seen by comparing 1 Chronicles 21:1 with 2 Samuel 24:1. In the Samuel account the anger of the Lord was kindled against Israel, and he incited David to harm them by taking a national census. The Chronicler’s account is that “Satan stood up against Israel, and incited David to number Israel.” In one account God moved David to take the census; in the other Satan was the prime mover.<\/p>\n<p>The authenticity of the Chronicler has also been questioned on historical grounds. Several incidents reported in Samuel-Kings are told in a different manner in Chronicles. In 2 Samuel 8:13 David is said to have slain 18,000 Edomites at the Valley of Salt, whereas the Chronicler reports that Abishai, David’s cousin, killed the Edomites (1 Chr 18:12). Again, according to 2 Samuel 21:19, Elhanan slew Goliath the Gittite, whereas the Chronicler says that Elhanan slew Lahmi, the brother of Goliath the Gittite (1 Chr 20:5; most OT scholars today believe that Chronicles preserves the true reading of the original text). A more difficult historical problem is seen by comparing 2 Chronicles 20:35-37 with 1 Kings 22:48-49. The Kings account says that the ships Jehoshaphat, king of Judah, built to bring gold from Ophir were wrecked at Ezion-geber, evidently before they ever left port. When Ahaziah, king of Israel, asked that his servants be allowed to go on the ships with Jehoshaphat’s servants, Jehoshaphat refused. The Chronicler’s version of what happened is different. There Jehoshaphat joined with the wicked Ahaziah in building ships at Ezion-geber to go to Tarshish, but a prophet prophesied that the Lord would destroy the ships because of the alliance with Ahaziah. Both accounts agree that Jehoshaphat built ships at Ezion-geber and that the ships were destroyed before they left port. On the basis of the present status of the texts, however, one cannot tell whether or not Jehoshaphat joined Ahaziah. Whatever happened, the ships were lost.<\/p>\n<p>In a comparison of Chronicles with Kings, a serious problem arises over the war between Asa of Judah and Baasha of Israel. In 2 Chronicles 16:1 one reads that in Asa’s 36th year of reign, Baasha challenged Judah by building a fortress at Ramah. But according to the chronology of 1 Kings 16, Baasha was not even alive in the 36th year of Asa’s reign. First Kings 16:6-8 says that Baasha died and his son Elah succeeded him as king in the 26th year of Asa’s reign.<\/p>\n<p>At one time scholars were quite skeptical about the authenticity of Chronicles. Now they tend to treat Chronicles with respect and appreciation. In some instances new archaeological evidence has tended to support the historicity of the Chronicler’s statement. In other instances reexamination of a discrepancy has shown it to be more apparent than real. If all the facts were known, other problems might also be cleared up to the satisfaction of impartial scholars.<\/p>","summary_ro":"Questioning the Authenticity of the Chronicles The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical. As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the paral...","summary_en":"Questioning the Authenticity of the Chronicles The books of Chronicles, referred to as a single book in this article, have received considerable scholarly criticism about the nature of their content and about apparent discrepancies with material in Samuel and Kings. The differences can be classified as numerical, theological, and historical. As an example of numerical differences, 1 Chronicles 11:11 says that one of David’s “mighty men” killed 300 men with his spear at one time, but the paral...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46809,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:19","title_en":"Study Note: 2 Samuel 21:19","content_ro":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","content_en":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","summary_ro":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","summary_en":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74435,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:19","title_en":"Study Note: 2 Samuel 21:19","content_ro":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","content_en":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","summary_ro":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","summary_en":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:19","title_en":"Study Note: 2 Samuel 21:19","content_ro":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","content_en":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","summary_ro":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","summary_en":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 21:19","title_en":"Study Note: 2 Samuel 21:19","content_ro":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","content_en":"<p><strong>21:19<\/strong> Some traditions identify <em>Elhanan<\/em> as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words <em>brother of<\/em> were omitted from the Masoretic Text by scribal error.<\/p>","summary_ro":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","summary_en":"21:19 Some traditions identify Elhanan as David, principally because Elhanan was also from Bethlehem and because David killed Goliath (1 Sam 17:48-51). But it is more likely that the words brother of were omitted from the Masoretic Text by scribal error.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":34623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shammah","title_en":"Shammah","content_ro":"<h3>SHAMMAH<\/h3>\n<li>1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21.<\/li>\n<li>3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against the Philistines at Lehi (2 Sm 23:11-12).<\/li>\n<li>4. Harodite and one of David’s 30 valiant warriors. He was listed between Elhanan and Elika (2 Sm 23:24-25). The parallel passage of 1 Chronicles 11:27 reads Shammoth, the plural form of Shammah. In 27:8 Shamhuth the Irahite, the commander of a division of David’s soldiers, is no doubt the same man.<\/li>\n<li>5. Hararite and one of David’s mighty men, listed between Jonathan and Ahiam (2 Sm 23:33).<\/li>","content_en":"<h3>SHAMMAH<\/h3>\n<li>1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21.<\/li>\n<li>3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against the Philistines at Lehi (2 Sm 23:11-12).<\/li>\n<li>4. Harodite and one of David’s 30 valiant warriors. He was listed between Elhanan and Elika (2 Sm 23:24-25). The parallel passage of 1 Chronicles 11:27 reads Shammoth, the plural form of Shammah. In 27:8 Shamhuth the Irahite, the commander of a division of David’s soldiers, is no doubt the same man.<\/li>\n<li>5. Hararite and one of David’s mighty men, listed between Jonathan and Ahiam (2 Sm 23:33).<\/li>","summary_ro":"SHAMMAH 1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37). 2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21. 3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against ...","summary_en":"SHAMMAH 1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37). 2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21. 3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":20476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27795,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34627,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shammah","title_en":"Shammah","content_ro":"<h3>SHAMMAH<\/h3>\n<li>1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21.<\/li>\n<li>3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against the Philistines at Lehi (2 Sm 23:11-12).<\/li>\n<li>4. Harodite and one of David’s 30 valiant warriors. He was listed between Elhanan and Elika (2 Sm 23:24-25). The parallel passage of 1 Chronicles 11:27 reads Shammoth, the plural form of Shammah. In 27:8 Shamhuth the Irahite, the commander of a division of David’s soldiers, is no doubt the same man.<\/li>\n<li>5. Hararite and one of David’s mighty men, listed between Jonathan and Ahiam (2 Sm 23:33).<\/li>","content_en":"<h3>SHAMMAH<\/h3>\n<li>1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21.<\/li>\n<li>3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against the Philistines at Lehi (2 Sm 23:11-12).<\/li>\n<li>4. Harodite and one of David’s 30 valiant warriors. He was listed between Elhanan and Elika (2 Sm 23:24-25). The parallel passage of 1 Chronicles 11:27 reads Shammoth, the plural form of Shammah. In 27:8 Shamhuth the Irahite, the commander of a division of David’s soldiers, is no doubt the same man.<\/li>\n<li>5. Hararite and one of David’s mighty men, listed between Jonathan and Ahiam (2 Sm 23:33).<\/li>","summary_ro":"SHAMMAH 1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37). 2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21. 3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against ...","summary_en":"SHAMMAH 1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37). 2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21. 3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35106,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimei","title_en":"Shimei","content_ro":"<h3>SHIMEI<\/h3>\n<li>1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13).<\/li>\n<li>2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his shameful behavior, entreated David’s forgiveness, and received the king’s pardon (19:16-23). After David’s death, King Solomon ordered Shimei to settle in Jerusalem and never to leave the city for any reason. Shimei disobeyed the decree and was killed (1 Kgs 2:8, 36-44).<\/li>\n<li> 3. Brother of David and the father of Jonathan (2 Sm 21:21); alternately called Shammah in 1 Samuel 16:9. <em>See<\/em> Shammah #2.<\/li>\n<li> 4. One of David’s court officials who did not support Adonijah’s attempt to set himself up as king (1 Kgs 1:8).<\/li>\n<li> 5. Benjaminite, the son of Ela and one of King Solomon’s officials who oversaw the royal household (1 Kgs 4:18); perhaps identical with #4 above.<\/li>\n<li> 6. Judahite, the son of Pedaiah, the brother of Zerubbabel, and a descendant of David through Solomon’s line (1 Chr 3:19).<\/li>\n<li> 7. Simeonite, the son of Zaccur and the father of 16 sons and 6 daughters (1 Chr 4:26-27).<\/li>\n<li> 8. Reubenite, the son of Gog and the father of Micah (1 Chr 5:4).<\/li>\n<li> 9. Son of Libni, the father of Uzzah, and a descendant of Levi through Merari’s line (1 Chr 6:29).<\/li>\n<li>10. Gershonite Levite, the son of Jahath, the father of Zimmah, and an ancestor of Asaph who served as a leader of the musicians in the sanctuary during David’s reign (1 Chr 6:42).<\/li>\n<li>11. Benjaminite, the father of nine sons and a head of his father’s house (1 Chr 8:21); alternately called Shema in verse 13. <em>See<\/em> Shema (Person) #3.<\/li>\n<li>12. Gershonite Levite, and the father of three sons in the house of Ladan (1 Chr 23:9).<\/li>\n<li>13. Son of Jeduthun and the leader of the 10th of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 17).<\/li>\n<li>14. Ramathite, and a member of King David’s staff who had charge of David’s vineyards (1 Chr 27:27).<\/li>\n<li>15. Son of Heman, the brother of Jehuel, and one of the Levites selected to cleanse the house of the Lord during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14).<\/li>\n<li>16. Levite, and the brother of Conaniah appointed by King Hezekiah of Judah to oversee the administration of the temple contributions in Jerusalem (2 Chr 31:12-13).<\/li>\n<li>17–19. Three men, a Levite, Hashum’s son, and Binnui’s son, who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:23, 33, 38)<\/li>\n<li>20. Son of Kish and grandfather of Mordecai (Est 2:5).<\/li>","content_en":"<h3>SHIMEI<\/h3>\n<li>1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13).<\/li>\n<li>2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his shameful behavior, entreated David’s forgiveness, and received the king’s pardon (19:16-23). After David’s death, King Solomon ordered Shimei to settle in Jerusalem and never to leave the city for any reason. Shimei disobeyed the decree and was killed (1 Kgs 2:8, 36-44).<\/li>\n<li> 3. Brother of David and the father of Jonathan (2 Sm 21:21); alternately called Shammah in 1 Samuel 16:9. <em>See<\/em> Shammah #2.<\/li>\n<li> 4. One of David’s court officials who did not support Adonijah’s attempt to set himself up as king (1 Kgs 1:8).<\/li>\n<li> 5. Benjaminite, the son of Ela and one of King Solomon’s officials who oversaw the royal household (1 Kgs 4:18); perhaps identical with #4 above.<\/li>\n<li> 6. Judahite, the son of Pedaiah, the brother of Zerubbabel, and a descendant of David through Solomon’s line (1 Chr 3:19).<\/li>\n<li> 7. Simeonite, the son of Zaccur and the father of 16 sons and 6 daughters (1 Chr 4:26-27).<\/li>\n<li> 8. Reubenite, the son of Gog and the father of Micah (1 Chr 5:4).<\/li>\n<li> 9. Son of Libni, the father of Uzzah, and a descendant of Levi through Merari’s line (1 Chr 6:29).<\/li>\n<li>10. Gershonite Levite, the son of Jahath, the father of Zimmah, and an ancestor of Asaph who served as a leader of the musicians in the sanctuary during David’s reign (1 Chr 6:42).<\/li>\n<li>11. Benjaminite, the father of nine sons and a head of his father’s house (1 Chr 8:21); alternately called Shema in verse 13. <em>See<\/em> Shema (Person) #3.<\/li>\n<li>12. Gershonite Levite, and the father of three sons in the house of Ladan (1 Chr 23:9).<\/li>\n<li>13. Son of Jeduthun and the leader of the 10th of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 17).<\/li>\n<li>14. Ramathite, and a member of King David’s staff who had charge of David’s vineyards (1 Chr 27:27).<\/li>\n<li>15. Son of Heman, the brother of Jehuel, and one of the Levites selected to cleanse the house of the Lord during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14).<\/li>\n<li>16. Levite, and the brother of Conaniah appointed by King Hezekiah of Judah to oversee the administration of the temple contributions in Jerusalem (2 Chr 31:12-13).<\/li>\n<li>17–19. Three men, a Levite, Hashum’s son, and Binnui’s son, who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:23, 33, 38)<\/li>\n<li>20. Son of Kish and grandfather of Mordecai (Est 2:5).<\/li>","summary_ro":"SHIMEI 1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13). 2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his sh...","summary_en":"SHIMEI 1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13). 2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his sh...","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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2 Samuel 21
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