1
Războiul a ţinut mult între casa lui Saul şi casa lui David. David era tot mai tare, şi casa lui Saul mergea slăbind.
2
Lui David i s-au născut fii la Hebron. Întâiul lui născut a fost Amnon, din Ahinoam din Izreel;
3
al doilea, Chileab, din Abigail din Carmel, nevasta lui Nabal; al treilea, Absalom, fiul Maachei, fata lui Talmai, împăratul Gheşurului;
4
al patrulea, Adonia, fiul Hagitei; al cincilea, Şefatia, fiul Abitalei;
5
şi al şaselea, Itream, din Egla, nevasta lui David. Aceştia i s-au născut lui David la Hebron.
6
În timpul războiului dintre casa lui Saul şi casa lui David, Abner a ţinut cu tărie la casa lui Saul.
7
Dar Saul avusese o ţiitoare, numită Riţpa, fata lui Aiia. Şi Iş-Boşet a zis lui Abner: ,,Pentruce ai intrat la ţiitoarea tatălui meu?``
8
Abner s-a mâniat foarte rău de cuvintele lui Iş-Boşet, şi a răspuns: ,,Oare cap de câne sânt eu, şi ţin cu Iuda? Eu dau astăzi dovadă de bunăvoinţă faţă de casa tatălui tău Saul, faţă de fraţii şi prietenii lui, nu te-am dat în mânile lui David, şi astăzi îmi bagi vină pentru un păcat făcut cu femeia aceasta?
9
Dumnezeu să pedepsească cu toată asprimea pe Abner, dacă nu voi face cum a jurat Domnul lui David,
10
când i-a spus că împăraţia va fi luată dela casa lui Saul, şi că scaunul de domnie al lui David va fi ridicat peste Israel şi peste Iuda, dela Dan până la Beer-Şeba``.
11
Iş-Boşet n-a îndrăznit să mai răspundă o vorbă lui Abner, pentrucă se temea de el.
12
Abner a trimes soli la David, să-i spună din partea lui: ,,A cui este ţara? Fă legământ cu mine, şi mâna mea te va ajuta să întorci la tine pe tot Israelul``.
13
El a răspuns: ,,Bine! voi face legământ cu tine, dar îţi cer un lucru: să nu-mi vezi faţa decât dacă-mi vei aduce mai întâi pe Mical, fata lui Saul când vei veni la mine``.
14
Şi David a trimes soli lui Iş-Boşet, fiul lui Saul, să-i spună: ,,Dă-mi pe nevastă-mea Mical, cu care m-am logodit pentru o sută de prepuţuri dela Filisteni``.
15
Iş-Boşet a trimes s-o ia dela bărbatul ei Paltiel, fiul lui Laiş.
16
Şi bărbatul ei a mers după ea plângând până la Bahurim. Atunci Abner i-a zis: ,,Pleacă, şi întoarce-te!`` Şi el s-a întors.
17
Abner a stat de vorbă cu bătrânii lui Israel, şi le-a zis: ,,Odinioară voi doreaţi să aveţi împărat pe David;
18
puneţi-l acum, căci Domnul a zis despre el: ,Prin robul Meu David voi izbăvi pe poporul Meu Israel din mâna Filistenilor şi din mâna tuturor vrăjmaşilor lui.``
19
Abner a vorbit şi lui Beniamin, şi s-a dus să spună în auzul lui David la Hebron ce hotărâse Israel şi toată casa lui Beniamin.
20
A ajuns la David în Hebron, însoţit de douăzeci de oameni; şi David a dat un ospăţ în cinstea lui Abner şi acelor cari erau cu el.
21
Abner a zis lui David: ,,Mă voi scula, şi voi pleca să strâng tot Israelul la domnul meu împăratul, ca să facă legământ cu tine, şi să domneşti în totul după dorinţa ta``. David a dat drumul lui Abner, care a plecat în pace.
22
Ioab şi oamenii lui David s-au întors dela urmărirea unei cete, şi au adus cu ei o mare pradă. Abner nu mai era la David în Hebron, căci David îi dăduse drumul, şi plecase în pace.
23
Când a venit Ioab cu toată ceata lui, i s-a spus: ,,Abner, fiul lui Ner, a venit la împărat, care i-a dat drumul, şi s-a dus în pace``.
24
Ioab s-a dus la împărat, şi a zis: ,,Ce ai făcut? Abner a venit la tine; pentruce i-ai dat drumul şi l-ai lăsat să plece?
25
Tu cunoşti pe Abner, fiul lui Ner! A venit să te înşele, ca să-ţi pândească paşii, şi să ştie tot ce faci.``
26
Şi Ioab, dupăce a plecat dela David, a trimes pe urmele lui Abner nişte soli cari l-au adus înapoi dela fântâna fără apă Sira: David nu ştia nimic.
27
Când s-a întors Abner la Hebron, Ioab l-a tras deoparte în mijlocul porţii, ca să-i vorbească în taină, şi l-a lovit acolo în pântece şi l-a omorât, ca să răzbune moartea fratelui său Asael....
28
David a aflat apoi, şi a zis: ,,Nevinovat sânt eu şi împărăţia mea pe vecie, înaintea Domnului, de sângele lui Abner, fiul lui Ner.
29
Sângele acesta să cadă asupra lui Ioab şi asupra întregei case a tatălui său! Totdeauna să fie în casa lui Ioab cineva, atins de o scurgere de sămânţă sau de lepră, sau care să se razime în cârjă, sau să cadă ucis de sabie, sau să ducă lipsă de pâne!``
30
Astfel Ioab şi fratele său Abişai, au omorât pe Abner, pentrucă omorâse pe fratele lor Asael în lupta dela Gabaon.
31
David a zis lui Ioab şi întregului popor care era cu el: ,,Rupeţi-vă hainele, încingeţi-vă cu saci, şi bociţi-vă înaintea lui Abner!`` Şi împăratul David mergea în urma sicriului.
32
Au îngropat pe Abner la Hebron. Împăratul a ridicat glasul, şi a plâns la mormântul lui Abner, şi tot poporul plângea.
33
Împăratul a făcut următoarea cântare de jale pentru Abner, şi a zis: ,,Să moară Abner cum moare un mişel?
34
N-aveai nici mânile legate, Nici picioarele puse în lanţuri Ai căzut cum cade cineva înaintea celor răi!`` Şi tot poporul a plâns şi mai mult după Abner.
35
Tot poporul s-a apropiat de David ca să-l facă să mănânce ceva, cât era încă ziuă; dar David a jurat, zicând: ,,Să mă pedepsească Dumnezeu cu toată asprimea, dacă voi gusta pâne sau alt ceva înainte de... apusul soarelui!``
36
Lucrul acesta a fost cunoscut şi plăcut la tot poporul; toţi au găsit că era bine ce făcuse împăratul.
37
Tot poporul şi tot Israelul au înţeles în ziua aceea că Abner, fiul lui Ner, nu fusese ucis din porunca împăratului.
38
Împăratul a zis slujitorilor săi: ,,Nu ştiţi că o căpetenie, un om mare, a căzut astăzi în Israel?
39
Eu sânt încă slab, măcar că am primit ungerea împărătească; şi oamenii aceştia, fiii Ţeruiei, sânt prea puternici pentru mine. Domnul să răsplătească după răutatea lui celui ce a făcut răul!``
{"verseMap":{"1":[{"id":1293,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ammah","title_en":"Ammah","content_ro":"<h3>AMMAH<\/h3>\n<p>Hill north of Jerusalem in the area of Gibeon. A battle fought there between David’s troops under Joab and Ishbosheth’s troops under Abner was the beginning of a long war between followers of Saul and followers of David (2 Sm 2:24-32; 3:1).<\/p>","content_en":"<h3>AMMAH<\/h3>\n<p>Hill north of Jerusalem in the area of Gibeon. A battle fought there between David’s troops under Joab and Ishbosheth’s troops under Abner was the beginning of a long war between followers of Saul and followers of David (2 Sm 2:24-32; 3:1).<\/p>","summary_ro":"AMMAH Hill north of Jerusalem in the area of Gibeon. A battle fought there between David’s troops under Joab and Ishbosheth’s troops under Abner was the beginning of a long war between followers of Saul and followers of David (2 Sm 2:24-32; 3:1).","summary_en":"AMMAH Hill north of Jerusalem in the area of Gibeon. A battle fought there between David’s troops under Joab and Ishbosheth’s troops under Abner was the beginning of a long war between followers of Saul and followers of David (2 Sm 2:24-32; 3:1).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11089,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eshbaal","title_en":"Eshbaal","content_ro":"<h3>ESHBAAL<\/h3>\n<p>King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of shame.” Perhaps later copyists changed the name in the book of Samuel because it was read aloud in synagogue services, whereas Chronicles was not.<\/p>\n<p>After the death of Saul and his older sons, Abner, commander of Saul’s army, installed Ishbosheth as Israel’s king (2 Sm 2:8-9). Judah’s tribe, however, followed King David, who struggled with Ishbosheth for leadership of all the tribes. The conflict lasted a long time, but the house of David gradually overwhelmed the house of Saul (3:1). Abner deserted Ishbosheth and was murdered by Joab, one of David’s men (v 27), thus removing an important leader of Israel and causing the people to despair (4:1). Soon afterward Ishbosheth was murdered by two of his captains (v 7). Although David disapproved of the deaths of Abner and Ishbosheth, the last obstacles to his kingship over all the tribes had been removed.<\/p>\n<p><em>See also<\/em> David; Israel, History of; Saul #2.<\/p>","content_en":"<h3>ESHBAAL<\/h3>\n<p>King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of shame.” Perhaps later copyists changed the name in the book of Samuel because it was read aloud in synagogue services, whereas Chronicles was not.<\/p>\n<p>After the death of Saul and his older sons, Abner, commander of Saul’s army, installed Ishbosheth as Israel’s king (2 Sm 2:8-9). Judah’s tribe, however, followed King David, who struggled with Ishbosheth for leadership of all the tribes. The conflict lasted a long time, but the house of David gradually overwhelmed the house of Saul (3:1). Abner deserted Ishbosheth and was murdered by Joab, one of David’s men (v 27), thus removing an important leader of Israel and causing the people to despair (4:1). Soon afterward Ishbosheth was murdered by two of his captains (v 7). Although David disapproved of the deaths of Abner and Ishbosheth, the last obstacles to his kingship over all the tribes had been removed.<\/p>\n<p><em>See also<\/em> David; Israel, History of; Saul #2.<\/p>","summary_ro":"ESHBAAL King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of sh...","summary_en":"ESHBAAL King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of sh...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19225,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jerusalem","title_en":"Jerusalem","content_ro":"<h3>JERUSALEM<\/h3>\n<p>Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel.<\/p>\n<p>Preview<\/p>\n<p>• Meaning of the Name<\/p>\n<p>• Geographical Situation<\/p>\n<p>• History<\/p>\n<p class=\"h2\" id=\"MeaningoftheName\">Meaning of the Name<\/p>\n<h5>Egyptian Meaning<\/h5>\n<p>The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries <span>BC<\/span> in the form probably transliterated <em>Urusalimum.<\/em><\/p>\n<h5>Semitic Meaning<\/h5>\n<p>In the 14th century <span>BC<\/span> the name appears in the Abdi-Hepa correspondence from Tell el-Amarna, written <em>Urusalim.<\/em> Later it is found in the inscription of the Assyrian monarch Sennacherib, written <em>Ursalimmu.<\/em> The two transparently Semitic elements, <em>uru<\/em> (city) and <em>salim<\/em> (a divine name), have produced the hyphenated composite meaning “the city of [the god] Salim.” Hyphenating geographic names to incorporate divine elements was a common practice in the ancient Near Eastern world, and the deity Salim, or Shalem (Akkadian, Shulmanu; cf. Solomon), was a member of the Amorite pantheon (cf. Ez 16:3). Since the oldest textual evidence—Egyptian, West Semitic, and Akkadian—supports only <em>urusalim,<\/em> and since the OT itself attests that Jerusalem was not originally a Hebrew city, it is probable that the Semitic etymological origin of this name produced the meaning “the city of [the god] Salim.”<\/p>\n<h5>Hebrew\/Aramaic Meaning<\/h5>\n<p>In the Hebrew OT, Jerusalem is written <span class=\"hebrew\" lang=\"he\">yerushalayim<\/span><em>,<\/em> and in the Aramaic portions the name is rendered <em>yerushalem.<\/em> Containing the elements <span class=\"hebrew\" lang=\"he\">yarah<\/span> (“to found,” cf. Jb 38:6) and <span class=\"hebrew\" lang=\"he\">shalem<\/span> (a divine name), it yields the meaning “the foundation of [the god] Shalem,” the <em>sh<\/em> of the Hebrew\/Aramaic to be taken as the phonemic equivalent of the Akkadian <em>s.<\/em><\/p>\n<h5>Greek Meaning<\/h5>\n<p>In the NT, Jerusalem translates the two Greek words <span class=\"greek\" lang=\"el\">Ierousalem<\/span> and <span class=\"greek\" lang=\"el\">Hierosoluma<\/span><em>.<\/em> The former is simply the Greek transliteration of the OT Aramaic form; the latter reflects the word <span class=\"greek\" lang=\"el\">hieros<\/span> (holy), representing a Hellenized paronomasia, corresponding neither with the Semitic root of the name nor with the city’s historical reality.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSituation\">Geographical Situation<\/p>\n<p>Jerusalem is situated 31º 46’ 45” north latitude and 35º 13’ 25” east longitude. The city rises to just over 2,500 feet (762 meters) above sea level and rests some 14 miles (22.5 kilometers) west of the northern end of the Dead Sea and approximately 33 miles (53 kilometers) east of the Mediterranean coast.<\/p>\n<p>A Mediterranean climate pervades Jerusalem. From October to May, the city experiences its rainy season, with an annual accumulation of about 25 inches (63.5 centimeters). Throughout January and February the rains are often driven by winds, and the mercury drops to near freezing (cf. Ezr 10:9); the coldest weather coincides with the days of heaviest rainfall. Snow falls two years out of three. There is no rain between May and September, and a high percentage of solar radiation produces oppressive heat.<\/p>\n<p>Like Rome, Jerusalem is a city set on hills. A cluster of five hills comprise the denuded quadrilateral landmass roughly one mile (1.6 kilometers) long and one-half mile (.8 kilometer) wide, bordered on all sides, except the north, by deep ravines. Stationed astride the crest of Palestine’s central plateau and located at the crossroad of the watershed route connecting Hebron, Bethlehem, Shechem (Nablus), and points north with the longitudinal route from the Jordan Valley and the several arteries to the Mediterranean, Jerusalem is commercially central to the country. The lateral highway through the Judean mountains and eastward could not pass south of Jerusalem, being blocked by the Dead Sea and its sheer cliffs. Because it lacked significant water supply, the city’s strategic commercial location was probably the deciding criterion for its original occupation.<\/p>\n<p>Water, a lifeline of civilization, has always been in meager supply at Jerusalem. The only natural source of permanent water was the spring at Gihon, today sometimes called the Virgin’s Fountain, located in the Kidron Valley immediately east of the ancient fortress conquered by David. Tunnels were burrowed to provide access to the Gihon when Jerusalem was besieged. Later, the Siloam Tunnel was cut through nearly 1,800 feet (548.6 meters) of limestone, allowing the waters of the Gihon to pass through the hill of Zion to the pool of Siloam.<\/p>\n<p>Farther south, where the Kidron and Hinnom Valleys converge, there was another spring, called En-rogel in the Bible (modern Bir Eyyub). Owing to the lowering of the water table, this source of water ceased to percolate and was subsequently converted into a well.<\/p>\n<p>These two sources were clearly insufficient to sustain a sizable population, and both were too deep in the Kidron to be employed for irrigation. Hence, a vast network of cisterns, reservoirs, and water conduits for supplemental supply has been devised since ancient times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>The Pre-Israelite Period<\/h5>\n<p>Paleolithic and Mesolithic flint implements of an Acheulian type found in the plain of the Rephaim constitute the earliest evidence of the existence of human beings in the area of Jerusalem. Near the beginning of the fourth millennium <span>BC<\/span>, the southeastern hill was first occupied by a sedentary group, a fact evinced from the artifactual remains recovered from three graves and the pottery type discovered on bedrock. By 1800 <span>BC<\/span>, the crest of the southeastern hill was walled in rudimentary form.<\/p>\n<p>From the Bible one learns that Abraham paid tithes to Melchizedek, king of Salem (Gn 14:17-20). Again (ch 22) the great patriarch visited an area later incorporated into Jerusalem, Mt Moriah, the site where Isaac was nearly sacrificed. Second Chronicles 3:1 identifies Mt Moriah as the temple hill. In the 15th century <span>BC<\/span> or thereabouts the Hurrians (possibly the biblical Horites) penetrated into Palestine. About the same time at Jerusalem, extensive building activities were initiated and improved fortification methods were introduced. Accordingly, most writers attribute these projects at Jerusalem to the Hurrian infiltration.<\/p>\n<h5>Conquest and Settlement Period<\/h5>\n<p>Upon learning of Gibeon’s placation of Joshua’s army (Jos 9), Adoni-zedek, king of Jerusalem, formed a coalition with the kings of Hebron, Jarmuth, Lachish, and Eglon and attacked Gibeon. In response, Joshua marshaled his forces and defeated the coalition, killing all five monarchs at Makkedah (Jos 10:16-27). It appears that the tribe of Judah temporarily took control of Jerusalem and burned it in the wake of this victory (Jgs 1:8). However, the Jebusites reoccupied the site (Jos 15:63; 1 Chr 11:4-5). Apparently, the Jebusites more or less maintained control of Jerusalem until the time of David.<\/p>\n<p>The city appears again as a boundary separating the tribal inheritances of Judah and Benjamin, becoming the southern border of the latter’s domain. The identification of the “shoulder of the Jebusite” (<span>rsv<\/span> Jos 15:8; 18:16) with Jerusalem is usually explained as a reference to the southwestern hill, probably held also by the Jebusites at this time.<\/p>\n<h5>David’s Jerusalem<\/h5>\n<p>Following the Philistine victory atop Mt Gilboa, where Saul and Jonathan were killed in battle (1 Sm 31), David reigned over the tribe of Judah from Hebron, while a surviving son of Saul, Ishbosheth, ruled over the northern tribes from Mahanaim. During the two-year struggle that ensued, the house of David grew stronger while the forces of Ishbosheth shrunk considerably (2 Sm 3:1). This struggle culminated in the death and decapitation of Ishbosheth and the dispersion of his forces. David became the undisputed monarch of all the tribes of Israel.<\/p>\n\n<p>But the new monarch recognized that a consolidated national capital acceptable to both the north and the south would have to be created. Jerusalem had remained neutral in the conflict, being the site of a Jebusite enclave. It also represented a location that was militarily desirable, and by being commercially central to the fledgling nation, it was ideally suited.<\/p>\n<p>In the course of David’s 33-year reign at Jerusalem he made the city into the center of an empire that stretched from Egypt to the Euphrates River. He engaged in considerable building and expansion of the city. He fortified the Canaanite walls and prepared an extension of the city, possibly along the east slope of Zion.<\/p>\n<p>David also constructed a royal residence, receiving the technology and many materials from Hiram, king of Tyre (2 Sm 5:11). Nehemiah 12:37 suggests that this palace also may have been near the east side of the southeastern hill. It was from a window of this house that Michal saw David dancing in an undignified manner—according to her perception (2 Sm 6:16-23). From the roof of this palace David gazed upon Bathsheba as she bathed (11:2-5), and from this residence he plotted the murder of her husband, Uriah (vv 14-25).<\/p>\n<p>By bringing the ark of the covenant to Jerusalem (2 Sm 6:1-15)—implying that Yahweh would reside there—David displayed his most profound leadership. For in this perceptive act he merged for the first time in Israel’s history its political and religious capitals. Jerusalem took on the unique character of a holy city <em>and<\/em> a royal city. As a result, the city would be known as the “city of David” (5:7) as well as the “city of God” (Ps 46:4). Adult male Jews would make their pilgrimages to Jerusalem to take part in the feasts and offerings. It only remained for David to make this arrangement permanent, to enshrine Yahweh at Jerusalem forever by building him a temple. David aspired to do so (2 Sm 7), but God responded that such an undertaking was to be reserved for a son of the king.<\/p>\n<h5>The First Temple Period<\/h5>\n<p>A growing national realization of the extent and impact of the Davidic empire was employed by Solomon to full advantage. Himself an innovative and dynamic administrator, Solomon turned Jerusalem into a cosmopolitan center. The revenues of caravans from Egypt to Babylonia as well as the Phoenician trade with Elath, the Red Sea, and Ophir passed through his royal capital. Solomon’s own naval fleet traveled as far as Tarshish, most likely located on an island along the western coast of Spain. These expeditions returned every three years with such exotic commodities as apes, peacocks, silver, iron, tin, ivory, and gold. The capital swelled with residents and visitors, and the monarch’s fame became proverbial (1 Kgs 10).<\/p>\n<p>Solomon was the great OT builder of Jerusalem. His most significant building enterprise was undoubtedly the first temple. Erected on the summit of the temple hill, this edifice required seven years to construct, from April\/May 966 (1 Kgs 6:1) to October\/November 959 (v 38). Hiram again provided both the technology and the cedar beams.<\/p>\n<p>One may find in 1 Kings 10:27 a succinct encapsulation of the economic wealth lavished upon Jerusalem by Solomon: silver became as abundant as stone, and cedar was as common as sycamore. It is estimated that the annual revenues that coursed into Jerusalem were as high as $17 million. Ironically, it was the fiscal factor that became the burden of Solomon’s monarchy. Overextending himself financially, his economic and political programs soon required the levying of heavy taxes (1 Kgs 4:7-19) and the drafting of Israelites into forced labor (1 Kgs 5:13-18; cf. 9:20-23). These were the primary factors that prompted the schism in Israel’s political structure after the death of Solomon and resulted in a divided monarchy by 930 <span>BC<\/span>.<\/p>\n<p>When the Babylonian army laid final siege to Jerusalem (588 <span>BC<\/span>), capturing it after many months, the city was completely decimated. The temple and Solomon’s palace were destroyed with fire; the city walls were demolished. The temple treasures were completely plundered, and the citizens were deported in large numbers.<\/p>\n<h5>The Second Temple Period<\/h5>\n<p>Jerusalem’s doom and 70-year captivity had been spelled out by Jeremiah (Jer 25:11; 29:10; cf. 2 Chr 36:21; Dn 9:2). In 538 <span>BC<\/span>, after the fall of Babylon, Cyrus, king of Persia, issued his famous proclamation (2 Chr 36:22-23; Ezr 1:1-4; cf. Is 44:28; 45:1). Thereupon, a humble group of Jews returned to Jerusalem with Sheshbazzar, a prince of Judah (Ezr 1:8-11) and Zerubbabel (2:2). In 515 <span>BC<\/span>, the doors of the second temple were opened officially, and the Passover feast was again observed from Jerusalem (6:15-18).<\/p>\n<p>Ezra came to Jerusalem in the seventh year of Artaxerxes (Ezr 7:7). Assuming this is a reference to Artaxerxes I, the date of Ezra’s return would have been 458 <span>BC<\/span>. Again, it was only a meager remnant who felt the compelling urge to make that difficult journey (cf. Josephus’s <em>Antiquities<\/em> 11.1.3).<\/p>\n<p>Moved by reports of troubled conditions (Neh 1:3-4), Nehemiah, in the 20th year of Artaxerxes (445 <span>BC<\/span>), was able to leave his post as cup-bearer to the king and to go to Jerusalem. If the concern of the earlier returnees focused upon the temple, Nehemiah’s was upon the city walls. His is the most comprehensive description of Jerusalem’s postexilic city walls and topography (Neh 2:11-16). Spurred on by his energetic enthusiasm, the people completed the task of rebuilding the walls in 52 days (6:15).<\/p>\n\n<h5>The Roman Period<\/h5>\n<p>In 40 <span>BC<\/span>, with the aid of the Parthians, Antigonus attacked and seized Jerusalem, forcing Herod to escape by night. He journeyed to Rome, where the Senate appointed him as “king of the Jews” (cf. Mt 2:1). Armed with this new authority, Herod marshaled two Roman legions, and in 37 <span>BC<\/span>, he succeeded in forever expelling the Parthians. So began the long and infamous rule of Herod, who reigned at Jerusalem for 33 years (37–4 <span>BC<\/span>).<\/p>\n<p>It cannot be denied that Jerusalem enjoyed prosperous and peaceful years during his reign. Herod transformed the external aspect of Jerusalem. He transferred the seat of government to the southwestern hill. Here he erected a lavish palace, an arena for athletic contests, a theater, and a vast aqueduct network.<\/p>\n<p>Other building projects concerned the temple hill. Herod transformed the old Maccabean fortress into a much larger structure and named it Antonia, in honor of Mark Antony. In the temple area proper he enlarged the esplanade on both the north and south sides, giving it a rectangular shape. Herod’s reconstruction of the temple was undertaken in 20 <span>BC<\/span>, and it was not completed until around <span>AD<\/span> 64, just six years prior to its destruction by Titus (cf. Jn 2:20).<\/p>\n<p><em>See also<\/em> Israel, History of; Jerusalem, New; Judaism; Zion; Zion, Daughter of.<\/p>","content_en":"<h3>JERUSALEM<\/h3>\n<p>Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel.<\/p>\n<p>Preview<\/p>\n<p>• Meaning of the Name<\/p>\n<p>• Geographical Situation<\/p>\n<p>• History<\/p>\n<p class=\"h2\" id=\"MeaningoftheName\">Meaning of the Name<\/p>\n<h5>Egyptian Meaning<\/h5>\n<p>The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries <span>BC<\/span> in the form probably transliterated <em>Urusalimum.<\/em><\/p>\n<h5>Semitic Meaning<\/h5>\n<p>In the 14th century <span>BC<\/span> the name appears in the Abdi-Hepa correspondence from Tell el-Amarna, written <em>Urusalim.<\/em> Later it is found in the inscription of the Assyrian monarch Sennacherib, written <em>Ursalimmu.<\/em> The two transparently Semitic elements, <em>uru<\/em> (city) and <em>salim<\/em> (a divine name), have produced the hyphenated composite meaning “the city of [the god] Salim.” Hyphenating geographic names to incorporate divine elements was a common practice in the ancient Near Eastern world, and the deity Salim, or Shalem (Akkadian, Shulmanu; cf. Solomon), was a member of the Amorite pantheon (cf. Ez 16:3). Since the oldest textual evidence—Egyptian, West Semitic, and Akkadian—supports only <em>urusalim,<\/em> and since the OT itself attests that Jerusalem was not originally a Hebrew city, it is probable that the Semitic etymological origin of this name produced the meaning “the city of [the god] Salim.”<\/p>\n<h5>Hebrew\/Aramaic Meaning<\/h5>\n<p>In the Hebrew OT, Jerusalem is written <span class=\"hebrew\" lang=\"he\">yerushalayim<\/span><em>,<\/em> and in the Aramaic portions the name is rendered <em>yerushalem.<\/em> Containing the elements <span class=\"hebrew\" lang=\"he\">yarah<\/span> (“to found,” cf. Jb 38:6) and <span class=\"hebrew\" lang=\"he\">shalem<\/span> (a divine name), it yields the meaning “the foundation of [the god] Shalem,” the <em>sh<\/em> of the Hebrew\/Aramaic to be taken as the phonemic equivalent of the Akkadian <em>s.<\/em><\/p>\n<h5>Greek Meaning<\/h5>\n<p>In the NT, Jerusalem translates the two Greek words <span class=\"greek\" lang=\"el\">Ierousalem<\/span> and <span class=\"greek\" lang=\"el\">Hierosoluma<\/span><em>.<\/em> The former is simply the Greek transliteration of the OT Aramaic form; the latter reflects the word <span class=\"greek\" lang=\"el\">hieros<\/span> (holy), representing a Hellenized paronomasia, corresponding neither with the Semitic root of the name nor with the city’s historical reality.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSituation\">Geographical Situation<\/p>\n<p>Jerusalem is situated 31º 46’ 45” north latitude and 35º 13’ 25” east longitude. The city rises to just over 2,500 feet (762 meters) above sea level and rests some 14 miles (22.5 kilometers) west of the northern end of the Dead Sea and approximately 33 miles (53 kilometers) east of the Mediterranean coast.<\/p>\n<p>A Mediterranean climate pervades Jerusalem. From October to May, the city experiences its rainy season, with an annual accumulation of about 25 inches (63.5 centimeters). Throughout January and February the rains are often driven by winds, and the mercury drops to near freezing (cf. Ezr 10:9); the coldest weather coincides with the days of heaviest rainfall. Snow falls two years out of three. There is no rain between May and September, and a high percentage of solar radiation produces oppressive heat.<\/p>\n<p>Like Rome, Jerusalem is a city set on hills. A cluster of five hills comprise the denuded quadrilateral landmass roughly one mile (1.6 kilometers) long and one-half mile (.8 kilometer) wide, bordered on all sides, except the north, by deep ravines. Stationed astride the crest of Palestine’s central plateau and located at the crossroad of the watershed route connecting Hebron, Bethlehem, Shechem (Nablus), and points north with the longitudinal route from the Jordan Valley and the several arteries to the Mediterranean, Jerusalem is commercially central to the country. The lateral highway through the Judean mountains and eastward could not pass south of Jerusalem, being blocked by the Dead Sea and its sheer cliffs. Because it lacked significant water supply, the city’s strategic commercial location was probably the deciding criterion for its original occupation.<\/p>\n<p>Water, a lifeline of civilization, has always been in meager supply at Jerusalem. The only natural source of permanent water was the spring at Gihon, today sometimes called the Virgin’s Fountain, located in the Kidron Valley immediately east of the ancient fortress conquered by David. Tunnels were burrowed to provide access to the Gihon when Jerusalem was besieged. Later, the Siloam Tunnel was cut through nearly 1,800 feet (548.6 meters) of limestone, allowing the waters of the Gihon to pass through the hill of Zion to the pool of Siloam.<\/p>\n<p>Farther south, where the Kidron and Hinnom Valleys converge, there was another spring, called En-rogel in the Bible (modern Bir Eyyub). Owing to the lowering of the water table, this source of water ceased to percolate and was subsequently converted into a well.<\/p>\n<p>These two sources were clearly insufficient to sustain a sizable population, and both were too deep in the Kidron to be employed for irrigation. Hence, a vast network of cisterns, reservoirs, and water conduits for supplemental supply has been devised since ancient times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<h5>The Pre-Israelite Period<\/h5>\n<p>Paleolithic and Mesolithic flint implements of an Acheulian type found in the plain of the Rephaim constitute the earliest evidence of the existence of human beings in the area of Jerusalem. Near the beginning of the fourth millennium <span>BC<\/span>, the southeastern hill was first occupied by a sedentary group, a fact evinced from the artifactual remains recovered from three graves and the pottery type discovered on bedrock. By 1800 <span>BC<\/span>, the crest of the southeastern hill was walled in rudimentary form.<\/p>\n<p>From the Bible one learns that Abraham paid tithes to Melchizedek, king of Salem (Gn 14:17-20). Again (ch 22) the great patriarch visited an area later incorporated into Jerusalem, Mt Moriah, the site where Isaac was nearly sacrificed. Second Chronicles 3:1 identifies Mt Moriah as the temple hill. In the 15th century <span>BC<\/span> or thereabouts the Hurrians (possibly the biblical Horites) penetrated into Palestine. About the same time at Jerusalem, extensive building activities were initiated and improved fortification methods were introduced. Accordingly, most writers attribute these projects at Jerusalem to the Hurrian infiltration.<\/p>\n<h5>Conquest and Settlement Period<\/h5>\n<p>Upon learning of Gibeon’s placation of Joshua’s army (Jos 9), Adoni-zedek, king of Jerusalem, formed a coalition with the kings of Hebron, Jarmuth, Lachish, and Eglon and attacked Gibeon. In response, Joshua marshaled his forces and defeated the coalition, killing all five monarchs at Makkedah (Jos 10:16-27). It appears that the tribe of Judah temporarily took control of Jerusalem and burned it in the wake of this victory (Jgs 1:8). However, the Jebusites reoccupied the site (Jos 15:63; 1 Chr 11:4-5). Apparently, the Jebusites more or less maintained control of Jerusalem until the time of David.<\/p>\n<p>The city appears again as a boundary separating the tribal inheritances of Judah and Benjamin, becoming the southern border of the latter’s domain. The identification of the “shoulder of the Jebusite” (<span>rsv<\/span> Jos 15:8; 18:16) with Jerusalem is usually explained as a reference to the southwestern hill, probably held also by the Jebusites at this time.<\/p>\n<h5>David’s Jerusalem<\/h5>\n<p>Following the Philistine victory atop Mt Gilboa, where Saul and Jonathan were killed in battle (1 Sm 31), David reigned over the tribe of Judah from Hebron, while a surviving son of Saul, Ishbosheth, ruled over the northern tribes from Mahanaim. During the two-year struggle that ensued, the house of David grew stronger while the forces of Ishbosheth shrunk considerably (2 Sm 3:1). This struggle culminated in the death and decapitation of Ishbosheth and the dispersion of his forces. David became the undisputed monarch of all the tribes of Israel.<\/p>\n\n<p>But the new monarch recognized that a consolidated national capital acceptable to both the north and the south would have to be created. Jerusalem had remained neutral in the conflict, being the site of a Jebusite enclave. It also represented a location that was militarily desirable, and by being commercially central to the fledgling nation, it was ideally suited.<\/p>\n<p>In the course of David’s 33-year reign at Jerusalem he made the city into the center of an empire that stretched from Egypt to the Euphrates River. He engaged in considerable building and expansion of the city. He fortified the Canaanite walls and prepared an extension of the city, possibly along the east slope of Zion.<\/p>\n<p>David also constructed a royal residence, receiving the technology and many materials from Hiram, king of Tyre (2 Sm 5:11). Nehemiah 12:37 suggests that this palace also may have been near the east side of the southeastern hill. It was from a window of this house that Michal saw David dancing in an undignified manner—according to her perception (2 Sm 6:16-23). From the roof of this palace David gazed upon Bathsheba as she bathed (11:2-5), and from this residence he plotted the murder of her husband, Uriah (vv 14-25).<\/p>\n<p>By bringing the ark of the covenant to Jerusalem (2 Sm 6:1-15)—implying that Yahweh would reside there—David displayed his most profound leadership. For in this perceptive act he merged for the first time in Israel’s history its political and religious capitals. Jerusalem took on the unique character of a holy city <em>and<\/em> a royal city. As a result, the city would be known as the “city of David” (5:7) as well as the “city of God” (Ps 46:4). Adult male Jews would make their pilgrimages to Jerusalem to take part in the feasts and offerings. It only remained for David to make this arrangement permanent, to enshrine Yahweh at Jerusalem forever by building him a temple. David aspired to do so (2 Sm 7), but God responded that such an undertaking was to be reserved for a son of the king.<\/p>\n<h5>The First Temple Period<\/h5>\n<p>A growing national realization of the extent and impact of the Davidic empire was employed by Solomon to full advantage. Himself an innovative and dynamic administrator, Solomon turned Jerusalem into a cosmopolitan center. The revenues of caravans from Egypt to Babylonia as well as the Phoenician trade with Elath, the Red Sea, and Ophir passed through his royal capital. Solomon’s own naval fleet traveled as far as Tarshish, most likely located on an island along the western coast of Spain. These expeditions returned every three years with such exotic commodities as apes, peacocks, silver, iron, tin, ivory, and gold. The capital swelled with residents and visitors, and the monarch’s fame became proverbial (1 Kgs 10).<\/p>\n<p>Solomon was the great OT builder of Jerusalem. His most significant building enterprise was undoubtedly the first temple. Erected on the summit of the temple hill, this edifice required seven years to construct, from April\/May 966 (1 Kgs 6:1) to October\/November 959 (v 38). Hiram again provided both the technology and the cedar beams.<\/p>\n<p>One may find in 1 Kings 10:27 a succinct encapsulation of the economic wealth lavished upon Jerusalem by Solomon: silver became as abundant as stone, and cedar was as common as sycamore. It is estimated that the annual revenues that coursed into Jerusalem were as high as $17 million. Ironically, it was the fiscal factor that became the burden of Solomon’s monarchy. Overextending himself financially, his economic and political programs soon required the levying of heavy taxes (1 Kgs 4:7-19) and the drafting of Israelites into forced labor (1 Kgs 5:13-18; cf. 9:20-23). These were the primary factors that prompted the schism in Israel’s political structure after the death of Solomon and resulted in a divided monarchy by 930 <span>BC<\/span>.<\/p>\n<p>When the Babylonian army laid final siege to Jerusalem (588 <span>BC<\/span>), capturing it after many months, the city was completely decimated. The temple and Solomon’s palace were destroyed with fire; the city walls were demolished. The temple treasures were completely plundered, and the citizens were deported in large numbers.<\/p>\n<h5>The Second Temple Period<\/h5>\n<p>Jerusalem’s doom and 70-year captivity had been spelled out by Jeremiah (Jer 25:11; 29:10; cf. 2 Chr 36:21; Dn 9:2). In 538 <span>BC<\/span>, after the fall of Babylon, Cyrus, king of Persia, issued his famous proclamation (2 Chr 36:22-23; Ezr 1:1-4; cf. Is 44:28; 45:1). Thereupon, a humble group of Jews returned to Jerusalem with Sheshbazzar, a prince of Judah (Ezr 1:8-11) and Zerubbabel (2:2). In 515 <span>BC<\/span>, the doors of the second temple were opened officially, and the Passover feast was again observed from Jerusalem (6:15-18).<\/p>\n<p>Ezra came to Jerusalem in the seventh year of Artaxerxes (Ezr 7:7). Assuming this is a reference to Artaxerxes I, the date of Ezra’s return would have been 458 <span>BC<\/span>. Again, it was only a meager remnant who felt the compelling urge to make that difficult journey (cf. Josephus’s <em>Antiquities<\/em> 11.1.3).<\/p>\n<p>Moved by reports of troubled conditions (Neh 1:3-4), Nehemiah, in the 20th year of Artaxerxes (445 <span>BC<\/span>), was able to leave his post as cup-bearer to the king and to go to Jerusalem. If the concern of the earlier returnees focused upon the temple, Nehemiah’s was upon the city walls. His is the most comprehensive description of Jerusalem’s postexilic city walls and topography (Neh 2:11-16). Spurred on by his energetic enthusiasm, the people completed the task of rebuilding the walls in 52 days (6:15).<\/p>\n\n<h5>The Roman Period<\/h5>\n<p>In 40 <span>BC<\/span>, with the aid of the Parthians, Antigonus attacked and seized Jerusalem, forcing Herod to escape by night. He journeyed to Rome, where the Senate appointed him as “king of the Jews” (cf. Mt 2:1). Armed with this new authority, Herod marshaled two Roman legions, and in 37 <span>BC<\/span>, he succeeded in forever expelling the Parthians. So began the long and infamous rule of Herod, who reigned at Jerusalem for 33 years (37–4 <span>BC<\/span>).<\/p>\n<p>It cannot be denied that Jerusalem enjoyed prosperous and peaceful years during his reign. Herod transformed the external aspect of Jerusalem. He transferred the seat of government to the southwestern hill. Here he erected a lavish palace, an arena for athletic contests, a theater, and a vast aqueduct network.<\/p>\n<p>Other building projects concerned the temple hill. Herod transformed the old Maccabean fortress into a much larger structure and named it Antonia, in honor of Mark Antony. In the temple area proper he enlarged the esplanade on both the north and south sides, giving it a rectangular shape. Herod’s reconstruction of the temple was undertaken in 20 <span>BC<\/span>, and it was not completed until around <span>AD<\/span> 64, just six years prior to its destruction by Titus (cf. Jn 2:20).<\/p>\n<p><em>See also<\/em> Israel, History of; Jerusalem, New; Judaism; Zion; Zion, Daughter of.<\/p>","summary_ro":"JERUSALEM Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel. Preview • Meaning of the Name • Geographical Situation • History Meaning of the Name Egyptian Meaning The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries BC in the form probably transliterated Urusalimum. Semitic Meaning In the 14th century BC the name appears in the Abdi-Hepa correspondence from Tell el-Ama...","summary_en":"JERUSALEM Historic city sacred to Christians, Jews, and Muslims; the chief city of ancient Palestine and of the modern state of Israel. Preview • Meaning of the Name • Geographical Situation • History Meaning of the Name Egyptian Meaning The earliest mention of the name occurs in the Egyptian Execration Texts of the 19th and 18th centuries BC in the form probably transliterated Urusalimum. Semitic Meaning In the 14th century BC the name appears in the Abdi-Hepa correspondence from Tell el-Ama...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33825,"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":46508,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","content_en":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","summary_ro":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","summary_en":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46509,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","summary_ro":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","summary_en":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","content_en":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","summary_ro":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","summary_en":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","summary_ro":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","summary_en":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","content_en":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","summary_ro":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","summary_en":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","summary_ro":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","summary_en":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","content_en":"<p><strong>3:1-39<\/strong> The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.<\/p>","summary_ro":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","summary_en":"3:1-39 The house of David increased, while Saul’s house dwindled. The crucial occasion came when Abner, the real political power in Saul’s camp, switched allegiance to David, taking a considerable number of his northern kinsmen with him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:1","title_en":"Study Note: 2 Samuel 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a long war:<\/em> This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.<\/p>","summary_ro":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","summary_en":"3:1 a long war: This civil war likely continued for most of the seven-plus years that David ruled from Hebron. The truce called by Joab and Abner (2:26-28) was short-lived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":926,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ahinoam","title_en":"Ahinoam","content_ro":"<h3>AHINOAM<\/h3>\n<li>1. Daughter of Ahimaaz and wife of King Saul (1 Sm 14:50).<\/li>\n<li>2. Jezreelite woman who became David’s wife after Saul took back his daughter Michal and gave her to Palti (1 Sm 25:43-44). In Hebron, Ahinoam became the mother of David’s oldest son, Amnon (2 Sm 3:2; 1 Chr 3:1).<\/li>","content_en":"<h3>AHINOAM<\/h3>\n<li>1. Daughter of Ahimaaz and wife of King Saul (1 Sm 14:50).<\/li>\n<li>2. Jezreelite woman who became David’s wife after Saul took back his daughter Michal and gave her to Palti (1 Sm 25:43-44). In Hebron, Ahinoam became the mother of David’s oldest son, Amnon (2 Sm 3:2; 1 Chr 3:1).<\/li>","summary_ro":"AHINOAM 1. Daughter of Ahimaaz and wife of King Saul (1 Sm 14:50). 2. Jezreelite woman who became David’s wife after Saul took back his daughter Michal and gave her to Palti (1 Sm 25:43-44). In Hebron, Ahinoam became the mother of David’s oldest son, Amnon (2 Sm 3:2; 1 Chr 3:1).","summary_en":"AHINOAM 1. Daughter of Ahimaaz and wife of King Saul (1 Sm 14:50). 2. Jezreelite woman who became David’s wife after Saul took back his daughter Michal and gave her to Palti (1 Sm 25:43-44). In Hebron, Ahinoam became the mother of David’s oldest son, Amnon (2 Sm 3:2; 1 Chr 3:1).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1379,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amnon","title_en":"Amnon","content_ro":"<h3>AMNON<\/h3>\n<li>1. David’s oldest son by his wife Ahinoam, born in Hebron (2 Sm 3:2; 1 Chr 3:1). Amnon deceived and violated Tamar, his beautiful half sister, and was killed in revenge by Tamar’s brother Absalom (2 Sm 13:1-33).<\/li>\n<li>2. First son of Shimon from Judah’s tribe (1 Chr 4:20).<\/li>","content_en":"<h3>AMNON<\/h3>\n<li>1. David’s oldest son by his wife Ahinoam, born in Hebron (2 Sm 3:2; 1 Chr 3:1). Amnon deceived and violated Tamar, his beautiful half sister, and was killed in revenge by Tamar’s brother Absalom (2 Sm 13:1-33).<\/li>\n<li>2. First son of Shimon from Judah’s tribe (1 Chr 4:20).<\/li>","summary_ro":"AMNON 1. David’s oldest son by his wife Ahinoam, born in Hebron (2 Sm 3:2; 1 Chr 3:1). Amnon deceived and violated Tamar, his beautiful half sister, and was killed in revenge by Tamar’s brother Absalom (2 Sm 13:1-33). 2. First son of Shimon from Judah’s tribe (1 Chr 4:20).","summary_en":"AMNON 1. David’s oldest son by his wife Ahinoam, born in Hebron (2 Sm 3:2; 1 Chr 3:1). Amnon deceived and violated Tamar, his beautiful half sister, and was killed in revenge by Tamar’s brother Absalom (2 Sm 13:1-33). 2. First son of Shimon from Judah’s tribe (1 Chr 4:20).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13435,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy","title_en":"Genealogy","content_ro":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","summary_en":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46510,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:2","title_en":"Study Note: 2 Samuel 3:2","content_ro":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","content_en":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","summary_ro":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","summary_en":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:2","title_en":"Study Note: 2 Samuel 3:2","content_ro":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","content_en":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","summary_ro":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","summary_en":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:2","title_en":"Study Note: 2 Samuel 3:2","content_ro":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","content_en":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","summary_ro":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","summary_en":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:2","title_en":"Study Note: 2 Samuel 3:2","content_ro":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","content_en":"<p><strong>3:2-5<\/strong> One way <em>David<\/em> “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (<em>Amnon<\/em>, <em>Absalom<\/em>), and one shortly after his death (<em>Adonijah<\/em>).<\/p>","summary_ro":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","summary_en":"3:2-5 One way David “became stronger and stronger” (3:1) was by taking more wives and having a son through each. Three of David’s Hebron-born sons died violent deaths, two during David’s reign (Amnon, Absalom), and one shortly after his death (Adonijah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":41475,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69101,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96727,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124353,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","content_en":"<h3>Absalom<\/h3>\n<p>Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39).<\/p>\n<p>After three years, Joab convinced David to bring Absalom back, but David neither punished him nor was reconciled to him. Absalom lived in Jerusalem for two years with privilege and unresolved alienation. Then he insisted on seeing the king. The two met and made at least a show of reconciliation (14:28-33). But for Absalom, the meeting might have been a maneuver toward the throne. Afterward, he put on a public-relations campaign to undermine the people’s confidence in David (15:1-6). Eventually, Absalom’s underhanded tactics bore the fruit he had hoped for: He launched a coup and gathered supporters in Hebron from all over Israel. By the time news of Absalom’s conspiracy reached David, the king was unable to do anything but flee Jerusalem (15:13-37; see Ps 3).<\/p>\n<p>When Absalom arrived in Jerusalem, David’s wisest adviser, Ahithophel, joined Absalom’s side and advised him to attack quickly while David was weak. But Hushai, David’s secret agent, advised him to gather more troops and attack with overwhelming force. This advice appealed to Absalom’s ego, but it was fatally wrong—as both advisers knew—to give such experienced warriors as David and his mighty men time to gather their strength, develop reconnaissance, and devise a strategy. By the time Absalom led his forces across the Jordan River to do battle in the forest of Ephraim, David and his loyal forces were well rested and under the supremely capable leadership of Joab, Abishai, and Ittai from Gath. David’s men outmaneuvered Absalom’s superior forces and routed them. Absalom himself fled on a mule, but his long hair got caught in the branches of a tree. Joab and his men came upon Absalom dangling helplessly and killed him, despite David’s command that they show him mercy (18:1-18).<\/p>\n<p>Absalom’s death stunned David; his grief nearly alienated those who had risked their lives to end Absalom’s treasonous uprising against his kingdom (18:33–19:8). For Absalom’s part, he had good reasons to be unsatisfied with David’s rule. But rather than following his father’s example of trusting in the Lord and honoring the anointed king (1 Sam 24:5-11; 26:5-24), Absalom instigated a rebellion that resulted in his own death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 3:3; 2 Sam 13:1–19:10; 1 Kgs 2:7; 15:2, 10; 1 Chr 3:2; Ps 3:1<\/p>","summary_ro":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","summary_en":"Absalom Absalom, son of David, was a handsome prince (2 Sam 14:25-26). When his sister Tamar was raped by their half brother Amnon and then discarded, Absalom took her in (13:1-20). He might have expected David to punish Amnon, but David said nothing (13:21). For two years of suppressed rage and growing hatred (13:22), Absalom plotted revenge. Then he murdered Amnon and fled to his grandfather, King Talmai of Geshur (13:23-39). After three years, Joab convinced David to bring Absalom back, bu...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":155,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abigail","title_en":"Abigail","content_ro":"<h3>ABIGAIL<\/h3>\n<li>1. Nabal’s wife, who later became the wife of David (1 Sm 25:2-42). Nabal was a wealthy sheep owner whose holdings had been protected by David’s men. When David requested provisions in return for that protection, Nabal refused. Enraged, David set out with 400 armed men to destroy Nabal and his house. Abigail had been informed of her husband’s behavior and met David with many provisions, taking the blame for her foolish husband. David thanked God for using Abigail to restrain his anger.<\/li>\n<p>When Nabal woke from a drunken stupor the next morning and learned what had happened, he had a stroke from which he died 10 days later. Abigail then married David and shared his adventurous life among the Philistines (1 Sm 27:3). She was captured by the Amalekites and rescued by David (1 Sm 30:1-19). Abigail went with David to Hebron when he became king of Judah (2 Sm 2:2), and she bore his second son, Chileab (2 Sm 3:3), also called Daniel (1 Chr 3:1).<\/p>\n<li>2. David’s sister, who married Jether and gave birth to Amasa (1 Chr 2:16-17). There appears to be confusion as to the ancestry of this Abigail. In 1 Chronicles 2:13-17 she is listed as a daughter of Jesse. However, in 2 Samuel 17:25, her father is identified as Nahash. The discrepancy could be due to scribal error, or Nahash may be another name for Jesse, or the widow of Nahash could have married Jesse.<\/li>","content_en":"<h3>ABIGAIL<\/h3>\n<li>1. Nabal’s wife, who later became the wife of David (1 Sm 25:2-42). Nabal was a wealthy sheep owner whose holdings had been protected by David’s men. When David requested provisions in return for that protection, Nabal refused. Enraged, David set out with 400 armed men to destroy Nabal and his house. Abigail had been informed of her husband’s behavior and met David with many provisions, taking the blame for her foolish husband. David thanked God for using Abigail to restrain his anger.<\/li>\n<p>When Nabal woke from a drunken stupor the next morning and learned what had happened, he had a stroke from which he died 10 days later. Abigail then married David and shared his adventurous life among the Philistines (1 Sm 27:3). She was captured by the Amalekites and rescued by David (1 Sm 30:1-19). Abigail went with David to Hebron when he became king of Judah (2 Sm 2:2), and she bore his second son, Chileab (2 Sm 3:3), also called Daniel (1 Chr 3:1).<\/p>\n<li>2. David’s sister, who married Jether and gave birth to Amasa (1 Chr 2:16-17). There appears to be confusion as to the ancestry of this Abigail. In 1 Chronicles 2:13-17 she is listed as a daughter of Jesse. However, in 2 Samuel 17:25, her father is identified as Nahash. The discrepancy could be due to scribal error, or Nahash may be another name for Jesse, or the widow of Nahash could have married Jesse.<\/li>","summary_ro":"ABIGAIL 1. Nabal’s wife, who later became the wife of David (1 Sm 25:2-42). Nabal was a wealthy sheep owner whose holdings had been protected by David’s men. When David requested provisions in return for that protection, Nabal refused. Enraged, David set out with 400 armed men to destroy Nabal and his house. Abigail had been informed of her husband’s behavior and met David with many provisions, taking the blame for her foolish husband. David thanked God for using Abigail to restrain his anger...","summary_en":"ABIGAIL 1. Nabal’s wife, who later became the wife of David (1 Sm 25:2-42). Nabal was a wealthy sheep owner whose holdings had been protected by David’s men. When David requested provisions in return for that protection, Nabal refused. Enraged, David set out with 400 armed men to destroy Nabal and his house. Abigail had been informed of her husband’s behavior and met David with many provisions, taking the blame for her foolish husband. David thanked God for using Abigail to restrain his anger...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":298,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Absalom","title_en":"Absalom","content_ro":"<h3>ABSALOM<\/h3>\n<p>Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20).<\/p>\n<p>Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppressed rage and hatred, Absalom plotted his own revenge. He gave a feast for King David and his princes at his country estate. Although David did not attend, Amnon did and was murdered by Absalom’s servants after Absalom got him drunk. Then, afraid of King David’s anger, Absalom fled across the Jordan River to King Talmai of Geshur, his mother’s father (2 Sm 13:21-39).<\/p>\n<p>After three years in exile, Absalom was called back to Jerusalem through the efforts of David’s general, Joab, and a wise woman from Tekoa. After two years he was back in full favor with the king (2 Sm 14), and in that position he began to maneuver himself to gain the throne. He put on an impressive public relations campaign, in the process undermining confidence in his father, the king (2 Sm 15:1-6).<\/p>\n<p>Eventually, Absalom plotted a rebellion against David, gathering supporters in Hebron from all over Israel. After Ahithophel, one of David’s wisest counselors, joined Absalom, the prince announced his own kingship. By the time news of Absalom’s conspiracy reached him, David was unable to do anything but flee from Jerusalem (2 Sm 15; Ps 3).<\/p>\n<p>Absalom arrived in Jerusalem without a struggle, and Ahithophel asked permission to attack David immediately with 12,000 troops. But Hushai, David’s secret agent in Absalom’s court, advised Absalom instead to take the time to mobilize the entire nation against David. He also used flattery, suggesting that Absalom himself should lead the attack. Absalom preferred Hushai’s advice, and Ahithophel out of desperation committed suicide. Meanwhile, Hushai sent word of Absalom’s plans to David by two priests, Zadok and Abiathar. With this information, David crossed the Jordan and camped at Mahanaim (2 Sm 16–17).<\/p>\n<p>Absalom led his forces across the Jordan to do battle in the forest of Ephraim. David’s loyal forces were under the able generalship of Joab, Abishai, and Ittai the Gittite, who routed Absalom’s forces. Absalom himself fled on a mule, but his long hair got caught in the branches of an oak tree, and he was left dangling helplessly. Joab, leading his men in pursuit, came upon Absalom and killed him. Joab’s men threw the body in a pit and piled stones on it (2 Sm 18:1-18). Absalom’s death stunned David, who had given explicit orders to keep Absalom from harm. David moaned: “O my son Absalom! My son, my son Absalom! If only I could have died instead of you! O Absalom, my son, my son!” (2 Sm 18:33, <span>nlt<\/span>). In his excessive grief, David took no notice that a serious rebellion had been crushed until Joab reminded him that David’s followers had risked their lives for him (2 Sm 19:1-8). <em>See<\/em> David.<\/p>","content_en":"<h3>ABSALOM<\/h3>\n<p>Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20).<\/p>\n<p>Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppressed rage and hatred, Absalom plotted his own revenge. He gave a feast for King David and his princes at his country estate. Although David did not attend, Amnon did and was murdered by Absalom’s servants after Absalom got him drunk. Then, afraid of King David’s anger, Absalom fled across the Jordan River to King Talmai of Geshur, his mother’s father (2 Sm 13:21-39).<\/p>\n<p>After three years in exile, Absalom was called back to Jerusalem through the efforts of David’s general, Joab, and a wise woman from Tekoa. After two years he was back in full favor with the king (2 Sm 14), and in that position he began to maneuver himself to gain the throne. He put on an impressive public relations campaign, in the process undermining confidence in his father, the king (2 Sm 15:1-6).<\/p>\n<p>Eventually, Absalom plotted a rebellion against David, gathering supporters in Hebron from all over Israel. After Ahithophel, one of David’s wisest counselors, joined Absalom, the prince announced his own kingship. By the time news of Absalom’s conspiracy reached him, David was unable to do anything but flee from Jerusalem (2 Sm 15; Ps 3).<\/p>\n<p>Absalom arrived in Jerusalem without a struggle, and Ahithophel asked permission to attack David immediately with 12,000 troops. But Hushai, David’s secret agent in Absalom’s court, advised Absalom instead to take the time to mobilize the entire nation against David. He also used flattery, suggesting that Absalom himself should lead the attack. Absalom preferred Hushai’s advice, and Ahithophel out of desperation committed suicide. Meanwhile, Hushai sent word of Absalom’s plans to David by two priests, Zadok and Abiathar. With this information, David crossed the Jordan and camped at Mahanaim (2 Sm 16–17).<\/p>\n<p>Absalom led his forces across the Jordan to do battle in the forest of Ephraim. David’s loyal forces were under the able generalship of Joab, Abishai, and Ittai the Gittite, who routed Absalom’s forces. Absalom himself fled on a mule, but his long hair got caught in the branches of an oak tree, and he was left dangling helplessly. Joab, leading his men in pursuit, came upon Absalom and killed him. Joab’s men threw the body in a pit and piled stones on it (2 Sm 18:1-18). Absalom’s death stunned David, who had given explicit orders to keep Absalom from harm. David moaned: “O my son Absalom! My son, my son Absalom! If only I could have died instead of you! O Absalom, my son, my son!” (2 Sm 18:33, <span>nlt<\/span>). In his excessive grief, David took no notice that a serious rebellion had been crushed until Joab reminded him that David’s followers had risked their lives for him (2 Sm 19:1-8). <em>See<\/em> David.<\/p>","summary_ro":"ABSALOM Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20). Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppresse...","summary_en":"ABSALOM Son of King David and his wife Maacah (2 Sm 3:3). The name is also spelled Abishalom (1 Kgs 15:2, 10). Absalom was a handsome young prince who was noted for his long, full hair (2 Sm 14:25-26). He had a beautiful sister, Tamar, who was raped by their half brother Amnon. After dishonoring Tamar, Amnon refused to marry her (2 Sm 13:1-20). Absalom took his dejected sister into his own house, expecting his father, David, to punish Amnon for his incestuous act. After two years of suppresse...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8536,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Daniel (Person)","title_en":"Daniel (Person)","content_ro":"<h3>DANIEL (P<span>erson<\/span>)<\/h3>\n<li>1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3).<\/li>\n<p><em>See also<\/em> Kileab.<\/p>\n<li>2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6).<\/li>\n<li>3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended from Jewish nobility (Dn 1:3). If born during the time of King Josiah’s reforms (c. 621 <span>BC<\/span>), Daniel would have been about 16 when he and his three friends—Hananiah, Mishael, and Azariah—were deported from Jerusalem to Babylon by King Nebuchadnezzar. They may have been hostages to assure the cooperation of the royal family in Judah.<\/li>\n<p>Daniel, renamed Belteshazzar (meaning “may Bel [god] protect his life”), was trained for court service. He quickly established a reputation for intelligence and for absolute fidelity to his God. After three years of instruction, he began a court career that lasted nearly 70 years (Dn 1:21). Daniel had hardly finished his training when he was called on to interpret one of Nebuchadnezzar’s dreams, in which a great image collapsed and disintegrated when struck by a stone. God revealed its meaning to Daniel, who explained it to the king. In gratitude Nebuchadnezzar offered him the post of governor of Babylonia, but Daniel requested that the honor be conferred on his three companions in captivity.<\/p>\n<p>Near the end of Nebuchadnezzar’s life, Daniel was able to interpret a second dream (Dn 4). That dream intimated the king’s impending insanity. Daniel urged the king to repent (4:27), but he did not, and subsequently for a period of time he became deranged.<\/p>\n<p>After the death of Nebuchadnezzar in 562 <span>BC<\/span>, Daniel dropped from public view and evidently occupied an inferior position in the royal court. Although he received visions (Dn 7–8) in the first and third years of the Babylonian regent Belshazzar’s reign (555 and 553 <span>BC<\/span>), it was not until 539 <span>BC<\/span> that Daniel made another public appearance. During a banquet hosted by Belshazzar, the king profaned the sacred vessels pillaged from the Jerusalem temple. A disembodied hand suddenly appeared and wrote on the palace wall the mysterious words, “Mene, Mene, Tekel, Parsin.” Summoned to explain the message, Daniel interpreted it as a forecast of the imminent end of the Babylonian kingdom. That same night Belshazzar was killed by the Persians, who attacked and successfully overtook the capital city (5:30).<\/p>\n<p>Under Darius the Mede, Daniel became one of three “presidents” (administrators) of the realm (6:2). Daniel’s rank, along with his capable and distinguished management, infuriated his political enemies. They persuaded Darius to pass a decree forbidding petition to any god or man but the king, under penalty of being cast into a lions’ den. Daniel’s religious integrity forced him to violate the law. Thrown to the lions, he remained miraculously unscathed. Vindicated, he was restored to office (vv 17-28).<\/p>\n<p>The latter part of the book of Daniel describes several visions he received of future events. The visions dealt with four beasts (ch 7), future kingdoms (ch 8), the coming of the Messiah (ch 9), and Syria and Egypt (chs 11–12). The prophet Ezekiel alluded to Daniel’s great wisdom (Ez 28:3) and ranked him in righteousness with Noah and Job (14:14, 20).<\/p>\n<p><em>See also<\/em> Daniel, Book of; Diaspora of the Jews; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL (P<span>erson<\/span>)<\/h3>\n<li>1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3).<\/li>\n<p><em>See also<\/em> Kileab.<\/p>\n<li>2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6).<\/li>\n<li>3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended from Jewish nobility (Dn 1:3). If born during the time of King Josiah’s reforms (c. 621 <span>BC<\/span>), Daniel would have been about 16 when he and his three friends—Hananiah, Mishael, and Azariah—were deported from Jerusalem to Babylon by King Nebuchadnezzar. They may have been hostages to assure the cooperation of the royal family in Judah.<\/li>\n<p>Daniel, renamed Belteshazzar (meaning “may Bel [god] protect his life”), was trained for court service. He quickly established a reputation for intelligence and for absolute fidelity to his God. After three years of instruction, he began a court career that lasted nearly 70 years (Dn 1:21). Daniel had hardly finished his training when he was called on to interpret one of Nebuchadnezzar’s dreams, in which a great image collapsed and disintegrated when struck by a stone. God revealed its meaning to Daniel, who explained it to the king. In gratitude Nebuchadnezzar offered him the post of governor of Babylonia, but Daniel requested that the honor be conferred on his three companions in captivity.<\/p>\n<p>Near the end of Nebuchadnezzar’s life, Daniel was able to interpret a second dream (Dn 4). That dream intimated the king’s impending insanity. Daniel urged the king to repent (4:27), but he did not, and subsequently for a period of time he became deranged.<\/p>\n<p>After the death of Nebuchadnezzar in 562 <span>BC<\/span>, Daniel dropped from public view and evidently occupied an inferior position in the royal court. Although he received visions (Dn 7–8) in the first and third years of the Babylonian regent Belshazzar’s reign (555 and 553 <span>BC<\/span>), it was not until 539 <span>BC<\/span> that Daniel made another public appearance. During a banquet hosted by Belshazzar, the king profaned the sacred vessels pillaged from the Jerusalem temple. A disembodied hand suddenly appeared and wrote on the palace wall the mysterious words, “Mene, Mene, Tekel, Parsin.” Summoned to explain the message, Daniel interpreted it as a forecast of the imminent end of the Babylonian kingdom. That same night Belshazzar was killed by the Persians, who attacked and successfully overtook the capital city (5:30).<\/p>\n<p>Under Darius the Mede, Daniel became one of three “presidents” (administrators) of the realm (6:2). Daniel’s rank, along with his capable and distinguished management, infuriated his political enemies. They persuaded Darius to pass a decree forbidding petition to any god or man but the king, under penalty of being cast into a lions’ den. Daniel’s religious integrity forced him to violate the law. Thrown to the lions, he remained miraculously unscathed. Vindicated, he was restored to office (vv 17-28).<\/p>\n<p>The latter part of the book of Daniel describes several visions he received of future events. The visions dealt with four beasts (ch 7), future kingdoms (ch 8), the coming of the Messiah (ch 9), and Syria and Egypt (chs 11–12). The prophet Ezekiel alluded to Daniel’s great wisdom (Ez 28:3) and ranked him in righteousness with Noah and Job (14:14, 20).<\/p>\n<p><em>See also<\/em> Daniel, Book of; Diaspora of the Jews; Prophet, Prophetess.<\/p>","summary_ro":"DANIEL (Person) 1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3). See also Kileab. 2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6). 3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended f...","summary_en":"DANIEL (Person) 1. David’s second son, the first by his wife Abigail (1 Chr 3:1); also called Kileab (2 Sm 3:3). See also Kileab. 2. Priest, descendant of Ithamar. He signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Ezr 8:2; Neh 10:6). 3. Jewish statesman and seer in the Babylonian court whose career is recounted in the book of Daniel. Daniel’s early life is cloaked in silence. Nothing is known of his parents or family, though he was probably descended f...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13708,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Geshurites Geshur","title_en":"Geshurites Geshur","content_ro":"<h3>GESHUR, GESHURITES<\/h3>\n<li>1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Israel did not drive them out (v 13). Later, Geshur and Aram took at least 60 towns from the Israelites in Transjordan (1 Chr 2:23).<\/li>\n<p>David married Maacah, daughter of Talmai, king of Geshur, and she bore Absalom (2 Sm 3:3; 1 Chr 3:2). After the vengeful murder of Amnon, Absalom fled to Geshur for refuge with his grandfather, Talmai (2 Sm 13:37) and stayed there three years.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>\n<li>2. Name of an area and its people south of Philistia. Among the lands not yet taken at the time of Joshua’s advanced old age are listed “all the regions of the Philistines and Geshurites: from the Shihor River on the east of Egypt to the territory of Ekron on the north” (Jos 13:2-3, <span>niv<\/span>). When David lived at Ziklag, in the territory of Achish, king of Gath, David made raids upon the Geshurites and others “as far as Shur, to the land of Egypt” (1 Sm 27:8).<\/li>","content_en":"<h3>GESHUR, GESHURITES<\/h3>\n<li>1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Israel did not drive them out (v 13). Later, Geshur and Aram took at least 60 towns from the Israelites in Transjordan (1 Chr 2:23).<\/li>\n<p>David married Maacah, daughter of Talmai, king of Geshur, and she bore Absalom (2 Sm 3:3; 1 Chr 3:2). After the vengeful murder of Amnon, Absalom fled to Geshur for refuge with his grandfather, Talmai (2 Sm 13:37) and stayed there three years.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>\n<li>2. Name of an area and its people south of Philistia. Among the lands not yet taken at the time of Joshua’s advanced old age are listed “all the regions of the Philistines and Geshurites: from the Shihor River on the east of Egypt to the territory of Ekron on the north” (Jos 13:2-3, <span>niv<\/span>). When David lived at Ziklag, in the territory of Achish, king of Gath, David made raids upon the Geshurites and others “as far as Shur, to the land of Egypt” (1 Sm 27:8).<\/li>","summary_ro":"GESHUR, GESHURITES 1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Is...","summary_en":"GESHUR, GESHURITES 1. District and its inhabitants east of the Jordan River, in the tribal allotment of the half-tribe of Manasseh (Jos 13:11). Most Bible geographers place it near Bashan, on the northeast shore of the Sea of Galilee. In their conquest of the land, the Israelites defeated Og, king of Bashan, and Jair of Manasseh took Bashan as far as the border of the Geshurites and Maacathites (Dt 3:14). Though the land of the Geshurites was given to the Transjordanian tribes (Jos 13:11), Is...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21700,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kileab","title_en":"Kileab","content_ro":"<h3>KILEAB<\/h3>\n<p>David’s second son, and the first born to him by Abigail (2 Sm 3:3); alternately called Daniel in 1 Chronicles 3:1.<\/p>","content_en":"<h3>KILEAB<\/h3>\n<p>David’s second son, and the first born to him by Abigail (2 Sm 3:3); alternately called Daniel in 1 Chronicles 3:1.<\/p>","summary_ro":"KILEAB David’s second son, and the first born to him by Abigail (2 Sm 3:3); alternately called Daniel in 1 Chronicles 3:1.","summary_en":"KILEAB David’s second son, and the first born to him by Abigail (2 Sm 3:3); alternately called Daniel in 1 Chronicles 3:1.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23722,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maachah* (Person) Maacah","title_en":"Maachah* (Person) Maacah","content_ro":"<h3>MAACAH, MAACHAH* (P<span>erson<\/span>)<\/h3>\n<p>Common Hebrew name, often spelled Maachah in the <span>kjv<\/span>.<\/p>\n<p>1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24).<\/p>\n<li>2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2).<\/li>\n<li>3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. <em>See<\/em> Maoch.<\/li>\n<li>4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the wife of Rehoboam, king of Judah (930–913 <span>BC<\/span>), and the mother of King Abijah (913–910 <span>BC<\/span>) and grandmother of King Asa (910–869 <span>BC<\/span>) of Judah (1 Kgs 15:10; 2 Chr 11:20-22). Later, Asa removed her as queen mother because she had an idol made for Asherah (1 Kgs 15:10-13; 2 Chr 15:16). Maacah is spelled Micaiah (Michaiah) in 2 Chronicles 13:2.<\/li>\n<li>5. Caleb’s concubine and the mother of four sons (1 Chr 2:48).<\/li>\n<li>6. Sister of Huppim and Shuppim, the wife of Makir the Manassite and mother of Peresh and Sheresh (1 Chr 7:15-16).<\/li>\n<li>7. Benjamite, the wife of Jeiel, and an ancestress of King Saul (1 Chr 8:29; 9:35).<\/li>\n<li>8. Father of Haman, one of David’s mighty warriors (1 Chr 11:43).<\/li>\n<li>9. Father of Shephatiah, chief officer of Simeon’s tribe during David’s reign (1 Chr 27:16).<\/li>","content_en":"<h3>MAACAH, MAACHAH* (P<span>erson<\/span>)<\/h3>\n<p>Common Hebrew name, often spelled Maachah in the <span>kjv<\/span>.<\/p>\n<p>1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24).<\/p>\n<li>2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2).<\/li>\n<li>3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. <em>See<\/em> Maoch.<\/li>\n<li>4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the wife of Rehoboam, king of Judah (930–913 <span>BC<\/span>), and the mother of King Abijah (913–910 <span>BC<\/span>) and grandmother of King Asa (910–869 <span>BC<\/span>) of Judah (1 Kgs 15:10; 2 Chr 11:20-22). Later, Asa removed her as queen mother because she had an idol made for Asherah (1 Kgs 15:10-13; 2 Chr 15:16). Maacah is spelled Micaiah (Michaiah) in 2 Chronicles 13:2.<\/li>\n<li>5. Caleb’s concubine and the mother of four sons (1 Chr 2:48).<\/li>\n<li>6. Sister of Huppim and Shuppim, the wife of Makir the Manassite and mother of Peresh and Sheresh (1 Chr 7:15-16).<\/li>\n<li>7. Benjamite, the wife of Jeiel, and an ancestress of King Saul (1 Chr 8:29; 9:35).<\/li>\n<li>8. Father of Haman, one of David’s mighty warriors (1 Chr 11:43).<\/li>\n<li>9. Father of Shephatiah, chief officer of Simeon’s tribe during David’s reign (1 Chr 27:16).<\/li>","summary_ro":"MAACAH, MAACHAH* (Person) Common Hebrew name, often spelled Maachah in the kjv. 1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24). 2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2). 3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. See Maoch. 4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the ...","summary_en":"MAACAH, MAACHAH* (Person) Common Hebrew name, often spelled Maachah in the kjv. 1. Last of the four children of Nahor, Abraham’s brother, by Reumah his concubine (Gn 22:24). 2. Daughter of Talmai, king of Geshur, a wife of David, and Absalom’s mother (2 Sm 3:3; 1 Chr 3:2). 3. Achish’s father. Achish, king of Gath, housed two of Shimei’s slaves during Solomon’s reign (1 Kgs 2:39). He is identified with Maoch in 1 Samuel 27:2. See Maoch. 4. Daughter of Absalom (Abishalom) (1 Kgs 15:2, 10), the ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36722,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Talmai","title_en":"Talmai","content_ro":"<h3>TALMAI<\/h3>\n<li>1. Son of Anak and brother of Ahiman and Sheshai. Talmai and his people were observed by the 12 Israelite spies when they searched out the land (Nm 13:22). Later, Caleb successfully defeated Talmai and his brothers, who were living in Hebron (Jos 15:14; Jgs 1:10).<\/li>\n<li>2. Son of Ammihud and father of Maacah. Maacah gave birth to Absalom, David’s third son (2 Sm 3:3; 1 Chr 3:2). Absalom eventually sought refuge in Talmai’s small kingdom of Geshur after murdering Amnon (2 Sm 13:37).<\/li>","content_en":"<h3>TALMAI<\/h3>\n<li>1. Son of Anak and brother of Ahiman and Sheshai. Talmai and his people were observed by the 12 Israelite spies when they searched out the land (Nm 13:22). Later, Caleb successfully defeated Talmai and his brothers, who were living in Hebron (Jos 15:14; Jgs 1:10).<\/li>\n<li>2. Son of Ammihud and father of Maacah. Maacah gave birth to Absalom, David’s third son (2 Sm 3:3; 1 Chr 3:2). Absalom eventually sought refuge in Talmai’s small kingdom of Geshur after murdering Amnon (2 Sm 13:37).<\/li>","summary_ro":"TALMAI 1. Son of Anak and brother of Ahiman and Sheshai. Talmai and his people were observed by the 12 Israelite spies when they searched out the land (Nm 13:22). Later, Caleb successfully defeated Talmai and his brothers, who were living in Hebron (Jos 15:14; Jgs 1:10). 2. Son of Ammihud and father of Maacah. Maacah gave birth to Absalom, David’s third son (2 Sm 3:3; 1 Chr 3:2). Absalom eventually sought refuge in Talmai’s small kingdom of Geshur after murdering Amnon (2 Sm 13:37).","summary_en":"TALMAI 1. Son of Anak and brother of Ahiman and Sheshai. Talmai and his people were observed by the 12 Israelite spies when they searched out the land (Nm 13:22). Later, Caleb successfully defeated Talmai and his brothers, who were living in Hebron (Jos 15:14; Jgs 1:10). 2. Son of Ammihud and father of Maacah. Maacah gave birth to Absalom, David’s third son (2 Sm 3:3; 1 Chr 3:2). Absalom eventually sought refuge in Talmai’s small kingdom of Geshur after murdering Amnon (2 Sm 13:37).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46511,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:3","title_en":"Study Note: 2 Samuel 3:3","content_ro":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","content_en":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","summary_ro":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","summary_en":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:3","title_en":"Study Note: 2 Samuel 3:3","content_ro":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","content_en":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","summary_ro":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","summary_en":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:3","title_en":"Study Note: 2 Samuel 3:3","content_ro":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","content_en":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","summary_ro":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","summary_en":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:3","title_en":"Study Note: 2 Samuel 3:3","content_ro":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","content_en":"<p><strong>3:3<\/strong> <em>Geshur<\/em> was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).<\/p>","summary_ro":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","summary_en":"3:3 Geshur was a small Canaanite kingdom in upper Transjordan (the area east of the Jordan) near the Sea of Galilee. Marrying into neighboring royal families created political alliances and secured David’s position against the northern tribes. Solomon also followed this practice (1 Kgs 3:1; 11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":247,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abital","title_en":"Abital","content_ro":"<h3>ABITAL<\/h3>\n<p>Mother of King David’s fifth son, Shephatiah (2 Sm 3:4; 1 Chr 3:3).<\/p>","content_en":"<h3>ABITAL<\/h3>\n<p>Mother of King David’s fifth son, Shephatiah (2 Sm 3:4; 1 Chr 3:3).<\/p>","summary_ro":"ABITAL Mother of King David’s fifth son, Shephatiah (2 Sm 3:4; 1 Chr 3:3).","summary_en":"ABITAL Mother of King David’s fifth son, Shephatiah (2 Sm 3:4; 1 Chr 3:3).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":609,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adonijah","title_en":"Adonijah","content_ro":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","summary_en":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15050,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Haggith","title_en":"Haggith","content_ro":"<h3>HAGGITH<\/h3>\n<p>One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.<\/p>","content_en":"<h3>HAGGITH<\/h3>\n<p>One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.<\/p>","summary_ro":"HAGGITH One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.","summary_en":"HAGGITH One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26930,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Significance of Names","title_en":"Significance of Names","content_ro":"<h3>NAMES, Significance of<\/h3>\n<p>In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names:<\/p>\n<p>1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births gave Jacob (Gn 25:26) and also Samuel (1 Sm 1:20) their names. In Samuel’s case it is interesting to note that his name, meaning “heard by God,” records not the offering of prayer but the hearing and answering of it. Something of the deeper and more far-reaching implications of naming is seen in the fact that while the names Jacob and Samuel arise from birth circumstances, they also reveal in advance the person the child will become: Jacob the sneaky opportunist (cf. Gn 27:36), Samuel the man of prayer (1 Sm 7:5-9; 8:6, 21; 12:19-23).<\/p>\n<li>2. To express parental reactions to the birth. Isaac means “laughter” (cf. Gn 17:17; 18:12; 21:3-6). Nabal (1 Sm 25:25), which means “fool,” must have been the essence of a mother’s prayer—“Let him not be a fool”—though sadly he was! Abimelech (Jgs 8:31) means “My father is king” and may express a secret ambition of Gideon’s, at variance with his public testimony (Jgs 8:22-23).<\/li>\n<li>3. To secure the solidarity of the family. This may explain the proposal to call the baby Zechariah in Luke 1:59.<\/li>\n<li>4. To reveal the nature of the person, his function, or some other significant thing about him. The preeminent example of this is Jesus (Mt 1:21), named for his saving vocation. Isaiah seems to have seen his own name as significant of his message “the Lord saves” (see Is 8:18 <span>nlt<\/span> mg).<\/li>\n<li>5. To communicate God’s message. Isaiah (see Is 7:3) called his first son Shear-jashub (“a remnant shall return”) in order to embody the double-sided thrust of his message: as a result of faithlessness, the people will be reduced to a mere remnant (“only a remnant shall return”); as a result of God’s faithfulness, his people will be preserved in life (“a remnant shall indeed return”). He called his second boy Maher-shalal-hash-baz (8:3), (“speed-prey-haste-spoil”), indicating the certainty of the imminent onset of a victorious foe.<\/li>\n<li>6. To establish religious affiliation. All the names in the Bible with the endings <span class=\"hebrew\" lang=\"he\">-iah<\/span> (alternatively <span class=\"hebrew\" lang=\"he\">-jah<\/span>) or <span class=\"hebrew\" lang=\"he\">-el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-yah<\/span><em>)<\/em> or “God” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-el<\/span><em>)<\/em> as subject. For example, Adonijah (2 Sm 3:4) means “the Lord is Sovereign”; Nathanael (Jn 1:47) means “God gave.” Such names were often chosen in times of religious decline in order to affirm the true faith of the parents.<\/li>\n<li>7. To affirm authority over another. In the ancient Near East, the naming of an object or person implied power and authority over what was named (Gn 2:19-20). Thus, a person not knowing another’s name could do neither harm nor good to that person (Ex 33:12, 17). In the ancient world a name described the person or his work in some way. When the individual or his situation changed, so did the name, as with Abram (Abraham) and Jacob (Israel). Pharaoh, as master of the patriarch Joseph, changed Joseph’s name when his status altered, calling him Zaphenath-paneah (Gn 41:45). When Eliakim was made king of Judah, the pharaoh changed the Jewish king’s name to Jehoiakim (2 Kgs 23:34). In captivity, Daniel, Hananiah, Mishael, and Azariah were forced to change their names to Belteshazzar, Shadrach, Meshach, and Abednego by order of the eunuch (Dn 1:6-7).<\/li>\n<p>In the NT, John the Baptist was named by an angel who represented God, and similarly Jesus was given his name by an angel. The naming of those children symbolized God’s authority over John the Baptist and his special relationship as Father to Jesus.<\/p>\n<p class=\"h2\" id=\"NewNames\">New Names<\/p>\n<p>The ability of the name to reveal the nature or status of the person who bears it is well illustrated in the biblical practice of giving new names, as when Sarai became Sarah (Gn 17:15). Three motivations are possible:<\/p>\n<p>1. The new name replaces the old in order to signify the bestowal of powers not hitherto possessed. In this case the new name is equivalent to the experience of regeneration. The childless Abram becomes the “father of a multitude of nations,” Abraham (Gn 17:5).<\/p>\n<li>2. The new name may indicate a new character and status with God, as when Jacob the trickster became Israel the man of power with God (Gn 32:27; Hos 12:3-4); thus also, Simon became Peter (Jn 1:42).<\/li>\n<li>3. The new name may cement a new loyalty in the place of an old. Daniel the captive was given the name Belteshazzar, incorporating the name Bel, one of the gods of Babylon—presumably to turn him from the God of his fathers to that of his captors (Dn 1:7).<\/li>\n<p><em>See also<\/em> God, Names of.<\/p>","content_en":"<h3>NAMES, Significance of<\/h3>\n<p>In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names:<\/p>\n<p>1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births gave Jacob (Gn 25:26) and also Samuel (1 Sm 1:20) their names. In Samuel’s case it is interesting to note that his name, meaning “heard by God,” records not the offering of prayer but the hearing and answering of it. Something of the deeper and more far-reaching implications of naming is seen in the fact that while the names Jacob and Samuel arise from birth circumstances, they also reveal in advance the person the child will become: Jacob the sneaky opportunist (cf. Gn 27:36), Samuel the man of prayer (1 Sm 7:5-9; 8:6, 21; 12:19-23).<\/p>\n<li>2. To express parental reactions to the birth. Isaac means “laughter” (cf. Gn 17:17; 18:12; 21:3-6). Nabal (1 Sm 25:25), which means “fool,” must have been the essence of a mother’s prayer—“Let him not be a fool”—though sadly he was! Abimelech (Jgs 8:31) means “My father is king” and may express a secret ambition of Gideon’s, at variance with his public testimony (Jgs 8:22-23).<\/li>\n<li>3. To secure the solidarity of the family. This may explain the proposal to call the baby Zechariah in Luke 1:59.<\/li>\n<li>4. To reveal the nature of the person, his function, or some other significant thing about him. The preeminent example of this is Jesus (Mt 1:21), named for his saving vocation. Isaiah seems to have seen his own name as significant of his message “the Lord saves” (see Is 8:18 <span>nlt<\/span> mg).<\/li>\n<li>5. To communicate God’s message. Isaiah (see Is 7:3) called his first son Shear-jashub (“a remnant shall return”) in order to embody the double-sided thrust of his message: as a result of faithlessness, the people will be reduced to a mere remnant (“only a remnant shall return”); as a result of God’s faithfulness, his people will be preserved in life (“a remnant shall indeed return”). He called his second boy Maher-shalal-hash-baz (8:3), (“speed-prey-haste-spoil”), indicating the certainty of the imminent onset of a victorious foe.<\/li>\n<li>6. To establish religious affiliation. All the names in the Bible with the endings <span class=\"hebrew\" lang=\"he\">-iah<\/span> (alternatively <span class=\"hebrew\" lang=\"he\">-jah<\/span>) or <span class=\"hebrew\" lang=\"he\">-el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-yah<\/span><em>)<\/em> or “God” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-el<\/span><em>)<\/em> as subject. For example, Adonijah (2 Sm 3:4) means “the Lord is Sovereign”; Nathanael (Jn 1:47) means “God gave.” Such names were often chosen in times of religious decline in order to affirm the true faith of the parents.<\/li>\n<li>7. To affirm authority over another. In the ancient Near East, the naming of an object or person implied power and authority over what was named (Gn 2:19-20). Thus, a person not knowing another’s name could do neither harm nor good to that person (Ex 33:12, 17). In the ancient world a name described the person or his work in some way. When the individual or his situation changed, so did the name, as with Abram (Abraham) and Jacob (Israel). Pharaoh, as master of the patriarch Joseph, changed Joseph’s name when his status altered, calling him Zaphenath-paneah (Gn 41:45). When Eliakim was made king of Judah, the pharaoh changed the Jewish king’s name to Jehoiakim (2 Kgs 23:34). In captivity, Daniel, Hananiah, Mishael, and Azariah were forced to change their names to Belteshazzar, Shadrach, Meshach, and Abednego by order of the eunuch (Dn 1:6-7).<\/li>\n<p>In the NT, John the Baptist was named by an angel who represented God, and similarly Jesus was given his name by an angel. The naming of those children symbolized God’s authority over John the Baptist and his special relationship as Father to Jesus.<\/p>\n<p class=\"h2\" id=\"NewNames\">New Names<\/p>\n<p>The ability of the name to reveal the nature or status of the person who bears it is well illustrated in the biblical practice of giving new names, as when Sarai became Sarah (Gn 17:15). Three motivations are possible:<\/p>\n<p>1. The new name replaces the old in order to signify the bestowal of powers not hitherto possessed. In this case the new name is equivalent to the experience of regeneration. The childless Abram becomes the “father of a multitude of nations,” Abraham (Gn 17:5).<\/p>\n<li>2. The new name may indicate a new character and status with God, as when Jacob the trickster became Israel the man of power with God (Gn 32:27; Hos 12:3-4); thus also, Simon became Peter (Jn 1:42).<\/li>\n<li>3. The new name may cement a new loyalty in the place of an old. Daniel the captive was given the name Belteshazzar, incorporating the name Bel, one of the gods of Babylon—presumably to turn him from the God of his fathers to that of his captors (Dn 1:7).<\/li>\n<p><em>See also<\/em> God, Names of.<\/p>","summary_ro":"NAMES, Significance of In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names: 1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births...","summary_en":"NAMES, Significance of In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names: 1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34956,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shephatiah","title_en":"Shephatiah","content_ro":"<h3>SHEPHATIAH<\/h3>\n<li>1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3).<\/li>\n<li>2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8).<\/li>\n<li>3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5).<\/li>\n<li>4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16).<\/li>\n<li>5. One of the seven sons of King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the brother of Jehoram who became sole regent (853–841 <span>BC<\/span>) after his father’s death (2 Chr 21:1-2).<\/li>\n<li>6. Forefather of 372 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:4; Neh 7:9). Later, 81 members of Shephatiah’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:8).<\/li>\n<li>7. Founder of a household of Solomon’s servants that returned with Zerubbabel to Judah after the Babylonian captivity (Ezr 2:57; Neh 7:59).<\/li>\n<li>8. Descendant of Perez and an ancestor of a Judahite family living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>9. Son of Mattan and a prince of Judah during the reign of King Zedekiah (597–586 <span>BC<\/span>). Annoyed with Jeremiah’s prophecies of doom for Jerusalem, Shephatiah (with Gedaliah, Jucal, and Pashhur) tried to put him to death. With Zedekiah’s permission, they hoped to achieve their ends by imprisoning Jeremiah in a cistern (Jer 38:1).<\/li>","content_en":"<h3>SHEPHATIAH<\/h3>\n<li>1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3).<\/li>\n<li>2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8).<\/li>\n<li>3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5).<\/li>\n<li>4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16).<\/li>\n<li>5. One of the seven sons of King Jehoshaphat of Judah (872–848 <span>BC<\/span>) and the brother of Jehoram who became sole regent (853–841 <span>BC<\/span>) after his father’s death (2 Chr 21:1-2).<\/li>\n<li>6. Forefather of 372 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:4; Neh 7:9). Later, 81 members of Shephatiah’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:8).<\/li>\n<li>7. Founder of a household of Solomon’s servants that returned with Zerubbabel to Judah after the Babylonian captivity (Ezr 2:57; Neh 7:59).<\/li>\n<li>8. Descendant of Perez and an ancestor of a Judahite family living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>9. Son of Mattan and a prince of Judah during the reign of King Zedekiah (597–586 <span>BC<\/span>). Annoyed with Jeremiah’s prophecies of doom for Jerusalem, Shephatiah (with Gedaliah, Jucal, and Pashhur) tried to put him to death. With Zedekiah’s permission, they hoped to achieve their ends by imprisoning Jeremiah in a cistern (Jer 38:1).<\/li>","summary_ro":"SHEPHATIAH 1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3). 2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8). 3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5). 4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16). 5. One of ...","summary_en":"SHEPHATIAH 1. One of six sons born to David during his seven-year reign at Hebron. Shephatiah’s mother was Abital, one of David’s wives (2 Sm 3:4; 1 Chr 3:3). 2. Benjaminite and the father of Meshullam, a returnee to Jerusalem after the Babylonian captivity (1 Chr 9:8). 3. Haruphite from Benjamin’s tribe and one of the men of military prowess who came to David’s support at Ziklag (1 Chr 12:5). 4. Son of Maacah and chief official of the Simeonites during David’s reign (1 Chr 27:16). 5. One of ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":10178,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eglah","title_en":"Eglah","content_ro":"<h3>EGLAH<\/h3>\n<p>One of King David’s wives and mother of Ithream (2 Sm 3:5; 1 Chr 3:3). Born while David was still in Hebron, Ithream was the sixth son.<\/p>","content_en":"<h3>EGLAH<\/h3>\n<p>One of King David’s wives and mother of Ithream (2 Sm 3:5; 1 Chr 3:3). Born while David was still in Hebron, Ithream was the sixth son.<\/p>","summary_ro":"EGLAH One of King David’s wives and mother of Ithream (2 Sm 3:5; 1 Chr 3:3). Born while David was still in Hebron, Ithream was the sixth son.","summary_en":"EGLAH One of King David’s wives and mother of Ithream (2 Sm 3:5; 1 Chr 3:3). Born while David was still in Hebron, Ithream was the sixth son.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ithream","title_en":"Ithream","content_ro":"<h3>ITHREAM<\/h3>\n<p>David’s sixth son, borne by his wife Eglah at Hebron (2 Sm 3:5; 1 Chr 3:3).<\/p>","content_en":"<h3>ITHREAM<\/h3>\n<p>David’s sixth son, borne by his wife Eglah at Hebron (2 Sm 3:5; 1 Chr 3:3).<\/p>","summary_ro":"ITHREAM David’s sixth son, borne by his wife Eglah at Hebron (2 Sm 3:5; 1 Chr 3:3).","summary_en":"ITHREAM David’s sixth son, borne by his wife Eglah at Hebron (2 Sm 3:5; 1 Chr 3:3).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":41357,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68983,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96609,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124235,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":255,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>ABNER<\/h3>\n<p>Ner’s son and Saul’s cousin. Abner was commander of Saul’s army (1 Sm 14:50; 17:55). Highly respected by Saul, he even ate at the king’s table together with David and Jonathan (1 Sm 20:25).<\/p>\n<p>Five years after Saul’s death, Abner made Ishbosheth, Saul’s son, king over Israel (2 Sm 2:8-9). War between Ishbosheth and David, who then was king over Judah, lasted for two years. Abner was in command of Ish-bosheth’s army, Joab of David’s, in a series of skirmishes. David’s position was generally stronger, but Abner became a powerful figure among Saul’s followers.<\/p>\n<p>Although only the king had a right to sexual relationships with the previous king’s concubines, Abner slept with Saul’s concubine Rizpah, perhaps planning to take over the kingdom himself at the first opportunity. When Ishbosheth rebuked him, Abner became so angry that he broke with Ishbosheth and came to terms with David. David showed him great respect, and in return, Abner promised to bring the whole of Israel over to David. Joab, however, feared Abner’s influence with the king and killed him, claiming revenge for the death of his brother at Abner’s hand in battle. Abner was honored with a public funeral and mourning, an honor given only to a ruler or great leader. King David wept aloud at the tomb, and even the people wept with him (2 Sm 3:7-34). David condemned Joab for murdering Abner.<\/p>\n<p><em>See also<\/em> David; Israel, History of.<\/p>","content_en":"<h3>ABNER<\/h3>\n<p>Ner’s son and Saul’s cousin. Abner was commander of Saul’s army (1 Sm 14:50; 17:55). Highly respected by Saul, he even ate at the king’s table together with David and Jonathan (1 Sm 20:25).<\/p>\n<p>Five years after Saul’s death, Abner made Ishbosheth, Saul’s son, king over Israel (2 Sm 2:8-9). War between Ishbosheth and David, who then was king over Judah, lasted for two years. Abner was in command of Ish-bosheth’s army, Joab of David’s, in a series of skirmishes. David’s position was generally stronger, but Abner became a powerful figure among Saul’s followers.<\/p>\n<p>Although only the king had a right to sexual relationships with the previous king’s concubines, Abner slept with Saul’s concubine Rizpah, perhaps planning to take over the kingdom himself at the first opportunity. When Ishbosheth rebuked him, Abner became so angry that he broke with Ishbosheth and came to terms with David. David showed him great respect, and in return, Abner promised to bring the whole of Israel over to David. Joab, however, feared Abner’s influence with the king and killed him, claiming revenge for the death of his brother at Abner’s hand in battle. Abner was honored with a public funeral and mourning, an honor given only to a ruler or great leader. King David wept aloud at the tomb, and even the people wept with him (2 Sm 3:7-34). David condemned Joab for murdering Abner.<\/p>\n<p><em>See also<\/em> David; Israel, History of.<\/p>","summary_ro":"ABNER Ner’s son and Saul’s cousin. Abner was commander of Saul’s army (1 Sm 14:50; 17:55). Highly respected by Saul, he even ate at the king’s table together with David and Jonathan (1 Sm 20:25). Five years after Saul’s death, Abner made Ishbosheth, Saul’s son, king over Israel (2 Sm 2:8-9). War between Ishbosheth and David, who then was king over Judah, lasted for two years. Abner was in command of Ish-bosheth’s army, Joab of David’s, in a series of skirmishes. David’s position was generally...","summary_en":"ABNER Ner’s son and Saul’s cousin. Abner was commander of Saul’s army (1 Sm 14:50; 17:55). Highly respected by Saul, he even ate at the king’s table together with David and Jonathan (1 Sm 20:25). Five years after Saul’s death, Abner made Ishbosheth, Saul’s son, king over Israel (2 Sm 2:8-9). War between Ishbosheth and David, who then was king over Judah, lasted for two years. Abner was in command of Ish-bosheth’s army, Joab of David’s, in a series of skirmishes. David’s position was generally...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":990,"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":7365,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Concubinage*, Concubines","title_en":"Concubinage*, Concubines","content_ro":"<h3>CONCUBINAGE*, CONCUBINES<\/h3>\n<p>Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave or part of the booty of war (Jgs 5:30).<\/p>\n<p>A man might have a concubine simply as an economical form of marriage, since no dowry, or bride-price, was required. A concubine could add to a man’s prestige by giving him two wives and thus an increased capacity for children. Such offspring were normally delivered onto the knees of the legal wife, thus establishing their legitimacy as family members. The concubine was also another servant to add to the man’s work force.<\/p>\n<p>In the patriarchal period, concubinage was customary (Gn 22:24; 35:22; 36:12), especially when the primary wife was childless (Gn 16:1-3; 25:5-6; 1 Chr 1:32). A concubine could exercise certain rights and secure recognition and inheritance for her offspring (note Gn 49:1-28, where the sons of Bilhah and Zilpah were included along with the sons of Leah and Rachel; cf. Gn 35:22-26). The custom was not suppressed by the Mosaic law, which must have included concubines in its treatment of multiple wives (Dt 17:17; 21:15-17).<\/p>\n<p>Concubinage continued through the period of the judges. Gideon had a concubine (Jgs 8:31), as did an unnamed man of Levi’s tribe (Jgs 19). Abuse of that man’s concubine by men from Benjamin’s tribe caused a bloody civil war (Jgs 20–21). During the period of Israel’s monarchy, the luxury of concubines could be afforded only by kings such as Saul (2 Sm 3:7), David (5:13; 15:16), Solomon (1 Kgs 11:3), and Rehoboam (2 Chr 11:21). Royal harems existed in many other cultures of that time, including Egypt, Persia (Est 2:14), and Babylon (Dn 5:2-3, 23).<\/p>\n<p>Concubines were thus a legitimate part of many ancient cultures, even when a society acknowledged the superiority of monogamous marriage. Concubinage was fostered by a desire for prestige and a large family, but could at times degenerate into a license for sexual freedom (cf. Eccl 2:8). Concubinage was part of the contemporary Greek and Roman cultures, but it was not in keeping with the teachings of Jesus (Mt 19:1-9).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Family Life and Relations; Marriage, Marriage Customs.<\/p>","content_en":"<h3>CONCUBINAGE*, CONCUBINES<\/h3>\n<p>Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave or part of the booty of war (Jgs 5:30).<\/p>\n<p>A man might have a concubine simply as an economical form of marriage, since no dowry, or bride-price, was required. A concubine could add to a man’s prestige by giving him two wives and thus an increased capacity for children. Such offspring were normally delivered onto the knees of the legal wife, thus establishing their legitimacy as family members. The concubine was also another servant to add to the man’s work force.<\/p>\n<p>In the patriarchal period, concubinage was customary (Gn 22:24; 35:22; 36:12), especially when the primary wife was childless (Gn 16:1-3; 25:5-6; 1 Chr 1:32). A concubine could exercise certain rights and secure recognition and inheritance for her offspring (note Gn 49:1-28, where the sons of Bilhah and Zilpah were included along with the sons of Leah and Rachel; cf. Gn 35:22-26). The custom was not suppressed by the Mosaic law, which must have included concubines in its treatment of multiple wives (Dt 17:17; 21:15-17).<\/p>\n<p>Concubinage continued through the period of the judges. Gideon had a concubine (Jgs 8:31), as did an unnamed man of Levi’s tribe (Jgs 19). Abuse of that man’s concubine by men from Benjamin’s tribe caused a bloody civil war (Jgs 20–21). During the period of Israel’s monarchy, the luxury of concubines could be afforded only by kings such as Saul (2 Sm 3:7), David (5:13; 15:16), Solomon (1 Kgs 11:3), and Rehoboam (2 Chr 11:21). Royal harems existed in many other cultures of that time, including Egypt, Persia (Est 2:14), and Babylon (Dn 5:2-3, 23).<\/p>\n<p>Concubines were thus a legitimate part of many ancient cultures, even when a society acknowledged the superiority of monogamous marriage. Concubinage was fostered by a desire for prestige and a large family, but could at times degenerate into a license for sexual freedom (cf. Eccl 2:8). Concubinage was part of the contemporary Greek and Roman cultures, but it was not in keeping with the teachings of Jesus (Mt 19:1-9).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Family Life and Relations; Marriage, Marriage Customs.<\/p>","summary_ro":"CONCUBINAGE*, CONCUBINES Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave o...","summary_en":"CONCUBINAGE*, CONCUBINES Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave o...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33192,"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":46512,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:7","title_en":"Study Note: 2 Samuel 3:7","content_ro":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","summary_ro":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","summary_en":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:7","title_en":"Study Note: 2 Samuel 3:7","content_ro":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","summary_ro":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","summary_en":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:7","title_en":"Study Note: 2 Samuel 3:7","content_ro":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","summary_ro":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","summary_en":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:7","title_en":"Study Note: 2 Samuel 3:7","content_ro":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>accused Abner of sleeping with one of [Saul’s] concubines:<\/em> It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • <em>Rizpah:<\/em> See also 2 Sam 21:8-14.<\/p>","summary_ro":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","summary_en":"3:7 accused Abner of sleeping with one of [Saul’s] concubines: It is unclear whether Abner actually did so. Taking a king’s wife or concubine was often part of a usurper’s attempt to replace the king (see 12:8; 16:21; 1 Kgs 2:17-25). • Rizpah: See also 2 Sam 21:8-14.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":21719,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46513,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:8","title_en":"Study Note: 2 Samuel 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","summary_ro":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","summary_en":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:8","title_en":"Study Note: 2 Samuel 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","summary_ro":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","summary_en":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:8","title_en":"Study Note: 2 Samuel 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","summary_ro":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","summary_en":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:8","title_en":"Study Note: 2 Samuel 3:8","content_ro":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>some Judean dog:<\/em> Cp. 1 Sam 17:43. • <em>by not handing you over to David:<\/em> Abner had control over the life and death of Saul’s son.<\/p>","summary_ro":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","summary_en":"3:8 some Judean dog: Cp. 1 Sam 17:43. • by not handing you over to David: Abner had control over the life and death of Saul’s son.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":46514,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:9","title_en":"Study Note: 2 Samuel 3:9","content_ro":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","summary_ro":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","summary_en":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:9","title_en":"Study Note: 2 Samuel 3:9","content_ro":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","summary_ro":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","summary_en":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:9","title_en":"Study Note: 2 Samuel 3:9","content_ro":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","summary_ro":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","summary_en":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:9","title_en":"Study Note: 2 Samuel 3:9","content_ro":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>help David get what the<\/em> <span>Lord<\/span><em> has promised him!<\/em> Abner was aware that God had chosen David to be king over all Israel (see also 3:18).<\/p>","summary_ro":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","summary_en":"3:9 help David get what the Lord has promised him! Abner was aware that God had chosen David to be king over all Israel (see also 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":8492,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dan (Place)","title_en":"Dan (Place)","content_ro":"<h3>DAN (P<span>lace<\/span>)<\/h3>\n<li>1. Phoenician city, originally named Leshem (Jos 19:47) or Laish (Jgs 18:7), which was conquered by Dan’s tribe when it migrated northward. The city lay a day’s journey from Sidon in the valley near Beth-rehob (v 28) at the southern base of Mt Hermon. It was the most northerly point of the ancient Israelite kingdom, and was used as a topographical marker in the phrase “from Dan to Beersheba” (cf. Jgs 20:1; 2 Sm 3:10).<\/li>\n<p>The site of Dan guarded a major trading route running between Damascus and Tyre, and was therefore an important commercial center. The Nahr el-Leddan, one of the principal sources of the Jordan, rose in the area, and this made the Huleh Valley below Dan lush and fertile even in the heat of summer. Consequently, the territory around the city produced grain and vegetable crops in abundance, as well as supplying the needs of flocks and herds adequately.<\/p>\n<p>In the early Iron Age, Dan was a prosperous city, as indicated in Judges 18:7, but by the middle of the 11th century <span>BC<\/span>, it had been destroyed, evidently as a result of occupation by the Danites. When Jeroboam I became king of the separate northern kingdom of Israel, Dan was one of two shrines where the golden calves were worshiped. The high place at Tell el-Qadi (Tell of Dan), a square masonry platform some 61 by 20 feet (18.6 by 6.1 meters), has been excavated, but no trace of the golden image has been found.<\/p>\n\n<p>The cultic worship of Baal at Dan survived even Jehu’s drastic purge (2 Kgs 10:28-31), but during Ben-hadad’s reign, the city fell under Syrian control (cf. v 32). When the Syrians were attempting to ward off Assyrian attacks on their eastern border during the time of Jeroboam II (793–753 <span>BC<\/span>), Dan was reconquered by the northern kingdom. It did not remain in Israelite hands for long, however, for its inhabitants were deported to Assyria (2 Kgs 17:6) by Tiglath-pileser III (745–727 <span>BC<\/span>). Nevertheless, the site continued to be inhabited (cf. Jer 4:15; 8:16), and its high place, or acropolis, at the northern extremity of the mound was used for worship. This particular area was enlarged periodically in both Greek and Roman times, and it is from the latter period that a statue of Aphrodite came. In NT times Dan was eclipsed by Caesarea, which was only a few miles distant. Josephus (<em>War<\/em> 4.1) recorded that Titus crushed a revolt at Dan in <span>AD<\/span> 67.<\/p>\n<p><em>See also<\/em> Dan (Person); Dan, Tribe of.<\/p>\n<li>2. KJV rendering of an obscure Hebrew word (Vedan) in Ezekiel 27:19, alternately translated “wine,” a commodity from Uzal, in the <span>rsv<\/span>.<\/li>\n<p><em>See also<\/em> Uzal (Place).<\/p>","content_en":"<h3>DAN (P<span>lace<\/span>)<\/h3>\n<li>1. Phoenician city, originally named Leshem (Jos 19:47) or Laish (Jgs 18:7), which was conquered by Dan’s tribe when it migrated northward. The city lay a day’s journey from Sidon in the valley near Beth-rehob (v 28) at the southern base of Mt Hermon. It was the most northerly point of the ancient Israelite kingdom, and was used as a topographical marker in the phrase “from Dan to Beersheba” (cf. Jgs 20:1; 2 Sm 3:10).<\/li>\n<p>The site of Dan guarded a major trading route running between Damascus and Tyre, and was therefore an important commercial center. The Nahr el-Leddan, one of the principal sources of the Jordan, rose in the area, and this made the Huleh Valley below Dan lush and fertile even in the heat of summer. Consequently, the territory around the city produced grain and vegetable crops in abundance, as well as supplying the needs of flocks and herds adequately.<\/p>\n<p>In the early Iron Age, Dan was a prosperous city, as indicated in Judges 18:7, but by the middle of the 11th century <span>BC<\/span>, it had been destroyed, evidently as a result of occupation by the Danites. When Jeroboam I became king of the separate northern kingdom of Israel, Dan was one of two shrines where the golden calves were worshiped. The high place at Tell el-Qadi (Tell of Dan), a square masonry platform some 61 by 20 feet (18.6 by 6.1 meters), has been excavated, but no trace of the golden image has been found.<\/p>\n\n<p>The cultic worship of Baal at Dan survived even Jehu’s drastic purge (2 Kgs 10:28-31), but during Ben-hadad’s reign, the city fell under Syrian control (cf. v 32). When the Syrians were attempting to ward off Assyrian attacks on their eastern border during the time of Jeroboam II (793–753 <span>BC<\/span>), Dan was reconquered by the northern kingdom. It did not remain in Israelite hands for long, however, for its inhabitants were deported to Assyria (2 Kgs 17:6) by Tiglath-pileser III (745–727 <span>BC<\/span>). Nevertheless, the site continued to be inhabited (cf. Jer 4:15; 8:16), and its high place, or acropolis, at the northern extremity of the mound was used for worship. This particular area was enlarged periodically in both Greek and Roman times, and it is from the latter period that a statue of Aphrodite came. In NT times Dan was eclipsed by Caesarea, which was only a few miles distant. Josephus (<em>War<\/em> 4.1) recorded that Titus crushed a revolt at Dan in <span>AD<\/span> 67.<\/p>\n<p><em>See also<\/em> Dan (Person); Dan, Tribe of.<\/p>\n<li>2. KJV rendering of an obscure Hebrew word (Vedan) in Ezekiel 27:19, alternately translated “wine,” a commodity from Uzal, in the <span>rsv<\/span>.<\/li>\n<p><em>See also<\/em> Uzal (Place).<\/p>","summary_ro":"DAN (Place) 1. Phoenician city, originally named Leshem (Jos 19:47) or Laish (Jgs 18:7), which was conquered by Dan’s tribe when it migrated northward. The city lay a day’s journey from Sidon in the valley near Beth-rehob (v 28) at the southern base of Mt Hermon. It was the most northerly point of the ancient Israelite kingdom, and was used as a topographical marker in the phrase “from Dan to Beersheba” (cf. Jgs 20:1; 2 Sm 3:10). The site of Dan guarded a major trading route running between D...","summary_en":"DAN (Place) 1. Phoenician city, originally named Leshem (Jos 19:47) or Laish (Jgs 18:7), which was conquered by Dan’s tribe when it migrated northward. The city lay a day’s journey from Sidon in the valley near Beth-rehob (v 28) at the southern base of Mt Hermon. It was the most northerly point of the ancient Israelite kingdom, and was used as a topographical marker in the phrase “from Dan to Beersheba” (cf. Jgs 20:1; 2 Sm 3:10). The site of Dan guarded a major trading route running between D...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8522,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Dan","title_en":"Tribe of Dan","content_ro":"<h3>DAN, Tribe of<\/h3>\n<p>Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12).<\/p>\n<p>Dan was the second largest tribe at the first census taken in the wilderness (62,700 warriors—Nm 1:38-39). They were instructed to encamp on the north side of the Israelites’ camp along with Asher and Naphtali (Nm 2:25-31), and were to bring up the rear in the line of march (Nm 2:31; 10:25). At the second census 40 years later, just before entering the Promised Land, they had grown only to 64,400 (26:42-43), still second in size. The tribe does not stand out in the Conquest narratives (Dt 2:16–3:29; Jos 1–24; Jgs 1). Dan is listed among the tribes who reminded Israel of the covenant curses at Mt Ebal (Dt 27:13; cf. Jos 8:30-33). The tribe is called a “lion’s whelp” in Moses’ blessing (Dt 33:22). Some believe that the reference to “Bashan” in that blessing prefigured the Danites’ migration to the northern territory where they eventually settled.<\/p>\n<p>One of the most significant references to Dan’s tribe is the account of its northward migration (Jos 19:40-48; Jgs 18). The Danites had been allotted a portion of Canaan between Judah and Ephraim bordering the Mediterranean seacoast (Jos 19:40-46; Jgs 5:17), but were unable to occupy their territory except for the valley at Zorah and Eshtaol (Jgs 13:25; 18:2). As a result, a group of Danites, discouraged with their situation, marched north and captured Laish, located about 25 miles (40 kilometers) north of the Sea of Galilee and just below Israel’s northernmost border. Laish was renamed Dan at that time (18:27-29). Their association with that northern territory eventually gave rise to the expression “from Dan to Beersheba” (Jgs 20:1; 2 Sm 3:10) as designating Israel’s northern and southern borders.<\/p>\n<p>Southern Dan continued for some time, as illustrated in the exploits of Samson of the tribe of Dan (Jgs 13–16). Evidently the southern Danites gradually merged into the tribe of Judah, and no historical reference to the southern Danite tribe is made in the rest of the OT. The Danites were mentioned in King David’s time as mustering a considerable army loyal to David (1 Chr 12:35; 27:22).<\/p>\n<p>The Danites were among the tribes who did not drive the Canaanites from their territory (Jos 13:4-5; cf. Jgs 1:34-35). Joshua had to prod them into the task at the Shiloh assembly (Jos 18:1-4; 19:40-48). Eventually the Danites gave up the effort and sought other lands in the north, where conquest was easier. Their disobedience was further manifested in their open sin of setting up a “graven image” and establishing a rival priesthood, even though their priest was a Levite (Jgs 18:30-31). The result of that idolatry was that, at the division of the Israelite kingdom at the end of King Solomon’s reign, King Jeroboam of the northern kingdom of Israel chose the city of Dan as one of the idol shrines in which to set up the golden calves (1 Kgs 12:28-29). The Danites’ apostasy, and that of the other northern tribes, continued throughout their history (2 Kgs 10:29), and because of it they were eventually carried captive to Assyria (2 Kgs 17:1-23).<\/p>\n<p>The tribe name is mentioned in the prophet Ezekiel’s idealized description of the restored land and Jerusalem (Ez 48:1-2, 32). In the NT, the apostle John omitted the tribe from a list of Israel’s tribes (Rv 7:4-8).<\/p>\n<p><em>See also<\/em> Israel, History of; Dan (Person); Dan (Place).<\/p>","content_en":"<h3>DAN, Tribe of<\/h3>\n<p>Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12).<\/p>\n<p>Dan was the second largest tribe at the first census taken in the wilderness (62,700 warriors—Nm 1:38-39). They were instructed to encamp on the north side of the Israelites’ camp along with Asher and Naphtali (Nm 2:25-31), and were to bring up the rear in the line of march (Nm 2:31; 10:25). At the second census 40 years later, just before entering the Promised Land, they had grown only to 64,400 (26:42-43), still second in size. The tribe does not stand out in the Conquest narratives (Dt 2:16–3:29; Jos 1–24; Jgs 1). Dan is listed among the tribes who reminded Israel of the covenant curses at Mt Ebal (Dt 27:13; cf. Jos 8:30-33). The tribe is called a “lion’s whelp” in Moses’ blessing (Dt 33:22). Some believe that the reference to “Bashan” in that blessing prefigured the Danites’ migration to the northern territory where they eventually settled.<\/p>\n<p>One of the most significant references to Dan’s tribe is the account of its northward migration (Jos 19:40-48; Jgs 18). The Danites had been allotted a portion of Canaan between Judah and Ephraim bordering the Mediterranean seacoast (Jos 19:40-46; Jgs 5:17), but were unable to occupy their territory except for the valley at Zorah and Eshtaol (Jgs 13:25; 18:2). As a result, a group of Danites, discouraged with their situation, marched north and captured Laish, located about 25 miles (40 kilometers) north of the Sea of Galilee and just below Israel’s northernmost border. Laish was renamed Dan at that time (18:27-29). Their association with that northern territory eventually gave rise to the expression “from Dan to Beersheba” (Jgs 20:1; 2 Sm 3:10) as designating Israel’s northern and southern borders.<\/p>\n<p>Southern Dan continued for some time, as illustrated in the exploits of Samson of the tribe of Dan (Jgs 13–16). Evidently the southern Danites gradually merged into the tribe of Judah, and no historical reference to the southern Danite tribe is made in the rest of the OT. The Danites were mentioned in King David’s time as mustering a considerable army loyal to David (1 Chr 12:35; 27:22).<\/p>\n<p>The Danites were among the tribes who did not drive the Canaanites from their territory (Jos 13:4-5; cf. Jgs 1:34-35). Joshua had to prod them into the task at the Shiloh assembly (Jos 18:1-4; 19:40-48). Eventually the Danites gave up the effort and sought other lands in the north, where conquest was easier. Their disobedience was further manifested in their open sin of setting up a “graven image” and establishing a rival priesthood, even though their priest was a Levite (Jgs 18:30-31). The result of that idolatry was that, at the division of the Israelite kingdom at the end of King Solomon’s reign, King Jeroboam of the northern kingdom of Israel chose the city of Dan as one of the idol shrines in which to set up the golden calves (1 Kgs 12:28-29). The Danites’ apostasy, and that of the other northern tribes, continued throughout their history (2 Kgs 10:29), and because of it they were eventually carried captive to Assyria (2 Kgs 17:1-23).<\/p>\n<p>The tribe name is mentioned in the prophet Ezekiel’s idealized description of the restored land and Jerusalem (Ez 48:1-2, 32). In the NT, the apostle John omitted the tribe from a list of Israel’s tribes (Rv 7:4-8).<\/p>\n<p><em>See also<\/em> Israel, History of; Dan (Person); Dan (Place).<\/p>","summary_ro":"DAN, Tribe of Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12). Dan was the second largest tr...","summary_en":"DAN, Tribe of Israelite tribe named for the patriarch Jacob’s fifth son. The tribe of Dan, descended from Dan’s only known son, Hushim (cf. “Shuham” in Nm 26:42-43), had little distinction in its early years. Some Danites are mentioned in the wilderness narratives: Oholiab, a craftsman of the tabernacle (Ex 31:6; 35:34; 38:23); another whose mother married an Egyptian and who blasphemed God (Lv 24:11); and Ahiezer, chief prince of Dan during the exodus (Nm 1:12). Dan was the second largest tr...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12948,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Furniture","title_en":"Furniture","content_ro":"<h3>FURNITURE<\/h3>\n<p>Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries.<\/p>\n<p class=\"h2\" id=\"PalestineinOldTestamentTimes\">Palestine in Old Testament Times<\/p>\n<p>OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references to beds in the OT, using at least three Hebrew nouns. Jacob is pictured as sitting up in bed (Gn 48:2) and as dying on his bed (49:33). Moses threatened that frogs would invade the bedroom and bed of the Egyptian pharaoh (Ex 8:3). Michal, Saul’s daughter, placed an effigy in David’s bed (1 Sm 19:11-17) when Saul sent messengers to capture him there. King David condemned the practice of killing a defenseless person sleeping in bed (2 Sm 4:7, 11). The prophet Elijah laid a dead boy on his bed and revived him (1 Kgs 17:19).<\/p>\n<p>King Ahab sulked on his bed (1 Kgs 21:4), and King Ahaziah lay on his sick bed (2 Kgs 1:4-6, 16). The prophet Amos criticized the rich who lay on beds of ivory and stretched out on their couches (Am 6:4). The prophet Ezekiel spoke symbolically of disobedient Jerusalem as a prostitute sitting on a stately couch with the Lord’s incense and oil on a table nearby (Ez 23:41). Isaiah promised that the righteous would rest in their beds (Is 57:2) and also spoke of the unrighteous setting their beds among false worshipers (vv 7-8). The psalmist flooded his bed with tears (Ps 6:6), and Proverbs refers to a sluggard on his bed (Prv 26:14).<\/p>\n<p>“Table” in the OT refers both to the temple table for the bread of the Presence and to the table used in the palace or home for meals or banquets. King Adoni-bezek had his captives scrambling for scraps under his table (Jgs 1:7). Jonathan’s disabled son Mephibosheth was allowed to sit at David’s table (2 Sm 9:7, 10-13; 19:28). Solomon’s table is described several times (1 Kgs 2:7; 4:27). The queen of Sheba was particularly impressed by the food and table service in Solomon’s palace (10:5). The prophets frequently refer to tables (Is 21:5; 28:8; 65:11; Ez 40:39-43). The few references to chairs describe people reclining at meals and indicate couches rather than actual chairs (Am 6:4).<\/p>\n<p>There are numerous mentions of thrones, including those of the pharaoh (Gn 41:40; Ex 11:5), David (2 Sm 3:10; 7:13), Solomon (1 Kgs 10:18), the kings of Israel and Judah (1 Kgs 22:10), and God (1 Kgs 22:19; Pss 9:4, 7; 11:4; 93:2). The OT writers sometimes indicate thrones decorated with ivory (1 Kgs 10:18).<\/p>\n<p>The exact character of furniture in Palestine is difficult to determine. Bas-reliefs and wall paintings are more common among Israel’s neighbors. Excavations in Jericho, however, have unearthed some valuable archaeological clues. Tombs of the middle Bronze Age produced reasonably well-preserved tables, stools, and boxes, making possible a study of ancient joinery methods. A variety of small trinket boxes show evidence of bone inlay and incised decoration. Some large slabs of timber may have been beds. Although primarily Canaanite styles, the furniture reflects the household furniture used in Israel in the centuries to follow.<\/p>\n<p class=\"h2\" id=\"GreekandRoman\">Greek and Roman<\/p>\n<p>Historians are quite informed about Greek furniture because of the abundance of decorated vases, bas-reliefs, bronze and terra-cotta statuettes, and literary descriptions. That archaeological evidence indicates that Greek furniture was influenced by preceding civilizations. The picture is generally one of comparative simplicity, far removed from the cluttered and crowded rooms of later civilizations.<\/p>\n<p>The Greeks made several types of seats: (1) the throne, often with a back, legs of various shapes, and armrests; (2) the lighter curved-back chair with arm supports; (3) the four-legged stool; (4) the folding stool with crossed legs traceable to Egyptian models; and (5) the bench. Representations that regularly appear on monuments dating from the eighth to the second century <span>BC<\/span> link Greek chairs to Egyptian and Assyrian prototypes.<\/p>\n<p>Greeks used couches for sleeping and for reclining at meals. Footstools were used to rest the feet or as a step up to higher couches. Like chair legs, couch legs varied in style. Some were carved in the shape of animal legs, some were turned, some were rectangular. From about the sixth century <span>BC<\/span>, the legs projected above the frame. Such projections later became headboards and footboards. In Hellenistic times these headrests and footrests were carved and carried bronze medallions in high relief depicting children, satyrs, and animals. Turned legs replaced the rectangular ones. Couches were normally in wood, although bronze and marble couches are known.<\/p>\n<p>Tables were used during meals to hold dishes and food and were removed after the meal. They were made of wood, bronze, and marble and normally had four legs, but three-legged tables were occasionally used. Chests, large and small, served to store clothes, jewelry, and other articles. They were normally of wood, although some were bronze.<\/p>\n<p class=\"h2\" id=\"Rome\">Rome<\/p>\n<p>Roman furniture continued many Greek patterns. The eruption of the volcano Vesuvius in <span>AD<\/span> 79 preserved actual pieces of Roman furniture in its lava flow.<\/p>\n<p>Chairs with backs were heavier than their Greek counterparts and widely used. There were several types of stools: the folding stool, mostly wooden, though sometimes metal; and a newly developed decorative stool, often of bronze, that was supported by four curved legs ornamented with scrolls.<\/p>\n<p>A variety of couches were in use. Some followed Greek models, but others were of Roman invention. Excellent examples of bronze bed frames have been preserved. Presumably, interlaced strips of leather or cords were stretched crisscross on the frame. Gold, silver, tortoiseshell, bone, and ivory decoration were used along with veneer work in rare timber. Later, couches in Italy and in other lands had high backs and sides. The Romans seem to have used tables more widely than Greeks. They appear often as permanent supports for vases and other possessions. Tables were normally rectangular with four legs, but table makers also constructed some with three legs, or even resting on a single support. Round tabletops and legs of animals became popular from the fourth century <span>BC<\/span> on. Plain, undecorated wooden tables and benches were used in kitchens and workshops. Outdoor tables were usually of marble with carved animal legs or decorative figures of animals and monsters.<\/p>\n<p>There were various chests and boxes in daily use. Shelves and cupboards became much more popular than in Greek times.<\/p>\n<p class=\"h2\" id=\"PalestineinNewTestamentTimes\">Palestine in New Testament Times<\/p>\n<p>The nature of furniture in the NT is probably best understood in relation to contemporaneous Roman models. The NT refers to beds in several passages. People brought a paralytic lying on his bed to Jesus (Mt 9:2, 6; Lk 5:18). When the apostles went into Solomon’s portico, people brought the sick to them on beds (Acts 5:15). A Syro-Phoenician woman’s sick child lay on a bed (Mk 7:30). Jesus spoke of setting a lamp on a stand and not placing it under a bed (Mk 4:21; Lk 8:16), and described what would happen to people in bed when the Day of the Lord came (Lk 17:34). In another parable Jesus spoke of a needy person begging for bread at midnight from a friend who was already in bed with his family (Lk 11:7). Beds of the poor and sick were probably only pallets or mattresses (Mk 6:55; Jn 5:8). When people reclined at meals, they would have been lying on a couch (Jn 13:23).<\/p>\n<p>There are numerous NT references to tables. Jesus mentioned crumbs falling from a rich man’s table (Mt 15:27; Mk 7:28; Lk 16:21). Jesus overthrew the money changers’ tables in the temple (Mt 21:12; Mk 11:15). Jesus sat with his disciples at a table for the Passover meal (Lk 22:21) and promised his disciples that they would sit at his table in God’s kingdom. The apostles were relieved of serving tables in order to preach (Acts 6:2).<\/p>\n<p>The household lamp is referred to a number of times (Mt 25:1; Mk 4:21). Terra-cotta domestic lamps have been found in abundance in excavations.<\/p>","content_en":"<h3>FURNITURE<\/h3>\n<p>Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries.<\/p>\n<p class=\"h2\" id=\"PalestineinOldTestamentTimes\">Palestine in Old Testament Times<\/p>\n<p>OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references to beds in the OT, using at least three Hebrew nouns. Jacob is pictured as sitting up in bed (Gn 48:2) and as dying on his bed (49:33). Moses threatened that frogs would invade the bedroom and bed of the Egyptian pharaoh (Ex 8:3). Michal, Saul’s daughter, placed an effigy in David’s bed (1 Sm 19:11-17) when Saul sent messengers to capture him there. King David condemned the practice of killing a defenseless person sleeping in bed (2 Sm 4:7, 11). The prophet Elijah laid a dead boy on his bed and revived him (1 Kgs 17:19).<\/p>\n<p>King Ahab sulked on his bed (1 Kgs 21:4), and King Ahaziah lay on his sick bed (2 Kgs 1:4-6, 16). The prophet Amos criticized the rich who lay on beds of ivory and stretched out on their couches (Am 6:4). The prophet Ezekiel spoke symbolically of disobedient Jerusalem as a prostitute sitting on a stately couch with the Lord’s incense and oil on a table nearby (Ez 23:41). Isaiah promised that the righteous would rest in their beds (Is 57:2) and also spoke of the unrighteous setting their beds among false worshipers (vv 7-8). The psalmist flooded his bed with tears (Ps 6:6), and Proverbs refers to a sluggard on his bed (Prv 26:14).<\/p>\n<p>“Table” in the OT refers both to the temple table for the bread of the Presence and to the table used in the palace or home for meals or banquets. King Adoni-bezek had his captives scrambling for scraps under his table (Jgs 1:7). Jonathan’s disabled son Mephibosheth was allowed to sit at David’s table (2 Sm 9:7, 10-13; 19:28). Solomon’s table is described several times (1 Kgs 2:7; 4:27). The queen of Sheba was particularly impressed by the food and table service in Solomon’s palace (10:5). The prophets frequently refer to tables (Is 21:5; 28:8; 65:11; Ez 40:39-43). The few references to chairs describe people reclining at meals and indicate couches rather than actual chairs (Am 6:4).<\/p>\n<p>There are numerous mentions of thrones, including those of the pharaoh (Gn 41:40; Ex 11:5), David (2 Sm 3:10; 7:13), Solomon (1 Kgs 10:18), the kings of Israel and Judah (1 Kgs 22:10), and God (1 Kgs 22:19; Pss 9:4, 7; 11:4; 93:2). The OT writers sometimes indicate thrones decorated with ivory (1 Kgs 10:18).<\/p>\n<p>The exact character of furniture in Palestine is difficult to determine. Bas-reliefs and wall paintings are more common among Israel’s neighbors. Excavations in Jericho, however, have unearthed some valuable archaeological clues. Tombs of the middle Bronze Age produced reasonably well-preserved tables, stools, and boxes, making possible a study of ancient joinery methods. A variety of small trinket boxes show evidence of bone inlay and incised decoration. Some large slabs of timber may have been beds. Although primarily Canaanite styles, the furniture reflects the household furniture used in Israel in the centuries to follow.<\/p>\n<p class=\"h2\" id=\"GreekandRoman\">Greek and Roman<\/p>\n<p>Historians are quite informed about Greek furniture because of the abundance of decorated vases, bas-reliefs, bronze and terra-cotta statuettes, and literary descriptions. That archaeological evidence indicates that Greek furniture was influenced by preceding civilizations. The picture is generally one of comparative simplicity, far removed from the cluttered and crowded rooms of later civilizations.<\/p>\n<p>The Greeks made several types of seats: (1) the throne, often with a back, legs of various shapes, and armrests; (2) the lighter curved-back chair with arm supports; (3) the four-legged stool; (4) the folding stool with crossed legs traceable to Egyptian models; and (5) the bench. Representations that regularly appear on monuments dating from the eighth to the second century <span>BC<\/span> link Greek chairs to Egyptian and Assyrian prototypes.<\/p>\n<p>Greeks used couches for sleeping and for reclining at meals. Footstools were used to rest the feet or as a step up to higher couches. Like chair legs, couch legs varied in style. Some were carved in the shape of animal legs, some were turned, some were rectangular. From about the sixth century <span>BC<\/span>, the legs projected above the frame. Such projections later became headboards and footboards. In Hellenistic times these headrests and footrests were carved and carried bronze medallions in high relief depicting children, satyrs, and animals. Turned legs replaced the rectangular ones. Couches were normally in wood, although bronze and marble couches are known.<\/p>\n<p>Tables were used during meals to hold dishes and food and were removed after the meal. They were made of wood, bronze, and marble and normally had four legs, but three-legged tables were occasionally used. Chests, large and small, served to store clothes, jewelry, and other articles. They were normally of wood, although some were bronze.<\/p>\n<p class=\"h2\" id=\"Rome\">Rome<\/p>\n<p>Roman furniture continued many Greek patterns. The eruption of the volcano Vesuvius in <span>AD<\/span> 79 preserved actual pieces of Roman furniture in its lava flow.<\/p>\n<p>Chairs with backs were heavier than their Greek counterparts and widely used. There were several types of stools: the folding stool, mostly wooden, though sometimes metal; and a newly developed decorative stool, often of bronze, that was supported by four curved legs ornamented with scrolls.<\/p>\n<p>A variety of couches were in use. Some followed Greek models, but others were of Roman invention. Excellent examples of bronze bed frames have been preserved. Presumably, interlaced strips of leather or cords were stretched crisscross on the frame. Gold, silver, tortoiseshell, bone, and ivory decoration were used along with veneer work in rare timber. Later, couches in Italy and in other lands had high backs and sides. The Romans seem to have used tables more widely than Greeks. They appear often as permanent supports for vases and other possessions. Tables were normally rectangular with four legs, but table makers also constructed some with three legs, or even resting on a single support. Round tabletops and legs of animals became popular from the fourth century <span>BC<\/span> on. Plain, undecorated wooden tables and benches were used in kitchens and workshops. Outdoor tables were usually of marble with carved animal legs or decorative figures of animals and monsters.<\/p>\n<p>There were various chests and boxes in daily use. Shelves and cupboards became much more popular than in Greek times.<\/p>\n<p class=\"h2\" id=\"PalestineinNewTestamentTimes\">Palestine in New Testament Times<\/p>\n<p>The nature of furniture in the NT is probably best understood in relation to contemporaneous Roman models. The NT refers to beds in several passages. People brought a paralytic lying on his bed to Jesus (Mt 9:2, 6; Lk 5:18). When the apostles went into Solomon’s portico, people brought the sick to them on beds (Acts 5:15). A Syro-Phoenician woman’s sick child lay on a bed (Mk 7:30). Jesus spoke of setting a lamp on a stand and not placing it under a bed (Mk 4:21; Lk 8:16), and described what would happen to people in bed when the Day of the Lord came (Lk 17:34). In another parable Jesus spoke of a needy person begging for bread at midnight from a friend who was already in bed with his family (Lk 11:7). Beds of the poor and sick were probably only pallets or mattresses (Mk 6:55; Jn 5:8). When people reclined at meals, they would have been lying on a couch (Jn 13:23).<\/p>\n<p>There are numerous NT references to tables. Jesus mentioned crumbs falling from a rich man’s table (Mt 15:27; Mk 7:28; Lk 16:21). Jesus overthrew the money changers’ tables in the temple (Mt 21:12; Mk 11:15). Jesus sat with his disciples at a table for the Passover meal (Lk 22:21) and promised his disciples that they would sit at his table in God’s kingdom. The apostles were relieved of serving tables in order to preach (Acts 6:2).<\/p>\n<p>The household lamp is referred to a number of times (Mt 25:1; Mk 4:21). Terra-cotta domestic lamps have been found in abundance in excavations.<\/p>","summary_ro":"FURNITURE Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries. Palestine in Old Testament Times OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references...","summary_en":"FURNITURE Items of material culture used in homes, palaces, and temples. Because of its close geographical proximity to other nations, Israel had extensive contact with neighboring cultures. Historical surveys document parallels between the furniture of Israel and that of other tribes and countries. Palestine in Old Testament Times OT passages supply most of the information about furniture in ancient Palestine, although there are also significant archaeological data. There are many references...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37251,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Throne","title_en":"Throne","content_ro":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","content_en":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","summary_ro":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","summary_en":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46515,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:10","title_en":"Study Note: 2 Samuel 3:10","content_ro":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","summary_ro":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","summary_en":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:10","title_en":"Study Note: 2 Samuel 3:10","content_ro":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","summary_ro":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","summary_en":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:10","title_en":"Study Note: 2 Samuel 3:10","content_ro":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","summary_ro":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","summary_en":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:10","title_en":"Study Note: 2 Samuel 3:10","content_ro":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>and give it to David:<\/em> Cp. 1 Sam 28:17. • <em>I will establish the throne of David:<\/em> Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).<\/p>","summary_ro":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","summary_en":"3:10 and give it to David: Cp. 1 Sam 28:17. • I will establish the throne of David: Whether an ally or enemy, Abner was a powerful man. Here he speaks like God (see 2 Sam 7:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":46516,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:11","title_en":"Study Note: 2 Samuel 3:11","content_ro":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","summary_ro":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","summary_en":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:11","title_en":"Study Note: 2 Samuel 3:11","content_ro":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","summary_ro":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","summary_en":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:11","title_en":"Study Note: 2 Samuel 3:11","content_ro":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","summary_ro":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","summary_en":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:11","title_en":"Study Note: 2 Samuel 3:11","content_ro":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>didn’t dare say another word:<\/em> Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.<\/p>","summary_ro":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","summary_en":"3:11 didn’t dare say another word: Ishbosheth’s silence speaks loudly of his weakness as a ruler. Abner, who had installed him as king (2:8-9), was the real power behind Ishbosheth’s reign.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":41432,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69058,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96684,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124310,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19887,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25646,"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":46517,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:12","title_en":"Study Note: 2 Samuel 3:12","content_ro":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","content_en":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","summary_ro":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","summary_en":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:12","title_en":"Study Note: 2 Samuel 3:12","content_ro":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","content_en":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","summary_ro":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","summary_en":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:12","title_en":"Study Note: 2 Samuel 3:12","content_ro":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","content_en":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","summary_ro":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","summary_en":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:12","title_en":"Study Note: 2 Samuel 3:12","content_ro":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","content_en":"<p><strong>3:12<\/strong> In the proposed <em>solemn pact<\/em> (or <em>covenant<\/em>), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.<\/p>","summary_ro":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","summary_en":"3:12 In the proposed solemn pact (or covenant), Abner recognized that David would be king, while perhaps he hoped to be second-in-command.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":41228,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Michal","title_en":"Michal","content_ro":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","content_en":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","summary_ro":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","summary_en":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68854,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Michal","title_en":"Michal","content_ro":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","content_en":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","summary_ro":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","summary_en":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96480,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Michal","title_en":"Michal","content_ro":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","content_en":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","summary_ro":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","summary_en":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124106,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Michal","title_en":"Michal","content_ro":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","content_en":"<h3>Michal<\/h3>\n<p>Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s.<\/p>\n<p>In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to have such an ally, but he soon grew jealous of David’s accomplishments and suspicious of his ambitions. Saul hoped that David would die in the attempt, but the deal fell through. Later, Saul learned that his younger daughter, Michal, loved David (18:20), which gave the king another opportunity to bait David into fighting the Philistines. This time David agreed. When David returned victorious, Saul could not avoid giving David his daughter in marriage. This marriage alliance helped David when he was seeking to establish his credentials with the northern tribes (2 Sam 3:13-16).<\/p>\n<p>Michal loved David early in their relationship and even deceived her father to help David escape from a plot to kill him (1 Sam 19:11-17). After David left Saul’s court, Saul arranged another marriage for her (25:44), but David later broke up that marriage to get her back (2 Sam 3:13-16). Michal expressed contempt toward David when he danced joyfully before the Ark of the Covenant as it was being brought into Jerusalem (2 Sam 6:16-23). Because of her contempt for the king, Michal was unable to bear children.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49; 18:17-30; 19:11-17; 2 Sam 3:13-16; 6:16-23<\/p>","summary_ro":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","summary_en":"Michal Michal was King Saul’s younger daughter (1 Sam 14:49) and David’s first wife (18:17-27). She played a significant role in the transition from Saul’s reign to David’s. In the ancient Near East, marriages of leading families were often politically motivated. Saul baited David into a dangerous situation by promising him his older daughter, Merab, if he would fight the Philistines. As a powerful warrior, David was an emerging leader in Saul’s kingdom. The king should have been happy to hav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46518,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:13","title_en":"Study Note: 2 Samuel 3:13","content_ro":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","summary_ro":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","summary_en":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:13","title_en":"Study Note: 2 Samuel 3:13","content_ro":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","summary_ro":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","summary_en":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:13","title_en":"Study Note: 2 Samuel 3:13","content_ro":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","summary_ro":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","summary_en":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:13","title_en":"Study Note: 2 Samuel 3:13","content_ro":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>3:13<\/strong> Saul had given his daughter <em>Michal<\/em> to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).<\/p>","summary_ro":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","summary_en":"3:13 Saul had given his daughter Michal to David as his wife (1 Sam 18:20-27). However, when Michal saved David’s life from her father (1 Sam 19:11-17), Saul terminated the marriage and gave Michal to another man, Palti (1 Sam 25:44). For David to get her back now would further cement his claim to Saul’s kingdom (cp. 1 Kgs 2:13-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":6655,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>CIRCUMCISION<\/h3>\n<p>Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.<\/p>\n<p>Preview<\/p>\n<p>• Circumcision in the Ancient World<\/p>\n<p>• Circumcision in the Old Testament<\/p>\n<p>• Circumcision in the New Testament<\/p>\n<p class=\"h2\" id=\"CircumcisionintheAncientWorld\">Circumcision in the Ancient World<\/p>\n<p>The rite of circumcision is far older than the Hebrew people. Cave paintings give evidence that it was practiced in prehistoric times. Egyptian temple drawings show that the operation was common in 4000 <span>BC<\/span> and probably earlier. Peoples practicing circumcision lived on almost every continent. The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs. The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom. Arab ancestry is traced to Abraham through Ishmael (Gn 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).<\/p>\n<p>Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jer 9:25-26). The Philistines, however, did not (Jgs 14:3; 15:18; 1 Sm 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Chr 10:4).<\/p>\n<p>Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities. The Hebrews were the only ancient practitioners of circumcision to observe the rite in infancy, thus freeing it from association with fertility rituals.<\/p>\n<p class=\"h2\" id=\"CircumcisionintheOldTestament\">Circumcision in the Old Testament<\/p>\n<p>In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Gn 12:1-3). After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9-13).<\/p>\n<p>Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (15:9-17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).<\/p>\n<p>Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1-3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2-3). Later, the rite was carried out by a trained practitioner called a <span class=\"hebrew\" lang=\"he\">mohel<\/span><em>.<\/em> Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.<\/p>\n<h5>Theological Meaning<\/h5>\n<p>Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9-12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1-3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.<\/p>\n<p>Circumcision also had to do with the fulfillment of God’s promise concerning the land (Gn 17:8). The land was God’s holy possession, and the Israelites had to be holy to possess it. When Joseph and his descendants were in Egypt, they continued to circumcise their sons. But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness. Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land. Therefore, God ordered Joshua to circumcise the men of Israel. The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Jos 5:2-9).<\/p>\n<p>From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Gn 17:12-13). Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.<\/p>\n<p>The provision for admission to God’s people by reception of the covenant sign was abused by Jacob’s sons when circumcision was made a precondition for intermarriage with the Shechemites. While the Shechemites were disabled by their wounds, Simeon and Levi killed them, plundering the city to exact retribution for the rape of their sister Dinah (Gn 34).<\/p>\n<p>The sign of the covenant was not to be treated lightly. The penalty of excommunication rested upon the uncircumcised (Gn 17:14). The strange incident recorded in Exodus 4:24-26 seems to have been God’s reminder to Moses of the stipulations of the covenant made with Abraham. Moses had proved an unfaithful servant of the Lord by neglecting to circumcise his son but was rescued from judgment when his wife Zipporah took a flint rock and circumcised the boy, throwing the bloody foreskin at her husband’s feet.<\/p>\n\n<p class=\"h2\" id=\"CircumcisionintheNewTestament\">Circumcision in the New Testament<\/p>\n<p>John the Baptist was circumcised, as were Jesus and Paul (Lk 1:59; 2:21; Phil 3:5). Jesus recognized the cleansing significance of circumcision (Jn 7:22-23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).<\/p>\n<p>For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42). As Gentiles came to Christ, controversy arose between those who said that participation in the covenant community required circumcision and those who believed the rite was unnecessary. It was argued that since the covenant promise of the Messiah was given to the Jews, Gentiles must first be circumcised and become Jews before they could receive salvation in Christ.<\/p>\n<p>In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege but also a source of racial pride (Phil 3:4-6). These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (Jn 7:22; Acts 15:1). Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (<span>kjv<\/span> Acts 10:45; 11:2; Rom 15:8; Gal 2:7-9; Eph 2:11; Ti 1:10), and following OT practice (Ez 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (<span>kjv<\/span> Gal 2:7; Eph 2:11).<\/p>\n<p>While visiting Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48). Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6), and Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ez 36:25-27). As these Jewish believers saw the prophecy that God would pour out his Spirit upon all flesh (Jl 2:28; Acts 2:17) being fulfilled, they realized that the inward reality symbolized by circumcision could be accomplished without the physical sign. Thus, the gentile believers were immediately baptized.<\/p>\n<p>Not all the Jewish believers were immediately willing to accept Gentiles into the church. When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him. But after telling how the Spirit had fallen upon the Gentiles, Peter declared that he could not stand against God. At this the Jewish believers were silenced and glorified God that repentance unto life had been granted to Gentiles (Acts 11:1-3, 15:8).<\/p>\n<p>Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5). After debating these persons, Paul and Barnabas went to Jerusalem to consult with the other apostles and elders (v 2). Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, <span>rsv<\/span>). Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).<\/p>\n<p>It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Gal 2:7-9). Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Cor 9:19-23), Paul had Timothy circumcised. Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2). But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Gal 2:3). Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).<\/p>\n<p>Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Gal 6:12-13)—persecution Paul was willing to bear (5:11). Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3). Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4). These Christians were being tempted to turn to “a different gospel” (1:6-7).<\/p>\n<p>Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Gal 5:12). He termed the Judaizers “dogs” and “evil workers” (<span>kjv<\/span> “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Phil 3:2-3).<\/p>\n<p>Paul taught that circumcision was indeed of value to Jews, for it was the sign that to them had been committed the “oracles of God,” that is, God’s word concerning the promise of salvation (Rom 3:1-3). He reminded the prideful Ephesians that as Gentiles they had once been “strangers to the covenants of promise,” not bearing the covenant sign in their flesh (Eph 2:11-12; see Col 2:13). Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Rom 2:25).<\/p>\n<p>Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:28, <span>rsv<\/span>). Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28-30).<\/p>\n<p>Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised. Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9-12; see Gal 3:6-9).<\/p>\n<p><em>See also<\/em> Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.<\/p>","content_en":"<h3>CIRCUMCISION<\/h3>\n<p>Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.<\/p>\n<p>Preview<\/p>\n<p>• Circumcision in the Ancient World<\/p>\n<p>• Circumcision in the Old Testament<\/p>\n<p>• Circumcision in the New Testament<\/p>\n<p class=\"h2\" id=\"CircumcisionintheAncientWorld\">Circumcision in the Ancient World<\/p>\n<p>The rite of circumcision is far older than the Hebrew people. Cave paintings give evidence that it was practiced in prehistoric times. Egyptian temple drawings show that the operation was common in 4000 <span>BC<\/span> and probably earlier. Peoples practicing circumcision lived on almost every continent. The rite was observed among Central and South American Indians, Polynesians, the peoples of New Guinea, many Australian and African tribes, Egyptians, and pre-Islamic Arabs. The rite is not mentioned in the Koran, but because Muhammad was circumcised, tradition dictates that male Muslims follow the ancient custom. Arab ancestry is traced to Abraham through Ishmael (Gn 17:20), so a common age for Muslim circumcisions is 13, because Ishmael was circumcised at that age (v 25).<\/p>\n<p>Among the West Semitic people, the Ammonites, Edomites, Midianites, Moabites, and Phoenicians all practiced circumcision (Jer 9:25-26). The Philistines, however, did not (Jgs 14:3; 15:18; 1 Sm 14:6; 17:26, 36; 18:25, 27; 31:4; 2 Sm 1:20; 3:14; 1 Chr 10:4).<\/p>\n<p>Young men were usually circumcised at puberty, evidently in preparation for marriage and entrance into full tribal responsibilities. The Hebrews were the only ancient practitioners of circumcision to observe the rite in infancy, thus freeing it from association with fertility rituals.<\/p>\n<p class=\"h2\" id=\"CircumcisionintheOldTestament\">Circumcision in the Old Testament<\/p>\n<p>In the Bible the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Gn 12:1-3). After the covenant was formally inaugurated (ch 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9-13).<\/p>\n<p>Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Gn 16) even after he had seen the awesome display of God’s majesty (15:9-17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Gn 17:10; Acts 7:8).<\/p>\n<p>Circumcision was to be performed on the eighth day after birth (Gn 17:12; Lv 12:1-3; see Gn 21:4; Lk 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Gn 17:23; 21:4; Acts 7:8), at which time a name would be given (Lk 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2-3). Later, the rite was carried out by a trained practitioner called a <span class=\"hebrew\" lang=\"he\">mohel<\/span><em>.<\/em> Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.<\/p>\n<h5>Theological Meaning<\/h5>\n<p>Circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Gn 17:9-12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Lv 12:1-3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.<\/p>\n<p>Circumcision also had to do with the fulfillment of God’s promise concerning the land (Gn 17:8). The land was God’s holy possession, and the Israelites had to be holy to possess it. When Joseph and his descendants were in Egypt, they continued to circumcise their sons. But following the great sin at Mt Sinai after the exodus, the unbelieving Israelites failed to place the covenant sign upon their children as they wandered in the wilderness. Because the new generation had not been circumcised, the people were unprepared to enter the Promised Land. Therefore, God ordered Joshua to circumcise the men of Israel. The people’s obedient response was an act of faith, since the armies of the enemy were camped nearby as the Israelite warriors lay incapacitated by the surgery (Jos 5:2-9).<\/p>\n<p>From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Gn 17:12-13). Exodus 12:43-49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.<\/p>\n<p>The provision for admission to God’s people by reception of the covenant sign was abused by Jacob’s sons when circumcision was made a precondition for intermarriage with the Shechemites. While the Shechemites were disabled by their wounds, Simeon and Levi killed them, plundering the city to exact retribution for the rape of their sister Dinah (Gn 34).<\/p>\n<p>The sign of the covenant was not to be treated lightly. The penalty of excommunication rested upon the uncircumcised (Gn 17:14). The strange incident recorded in Exodus 4:24-26 seems to have been God’s reminder to Moses of the stipulations of the covenant made with Abraham. Moses had proved an unfaithful servant of the Lord by neglecting to circumcise his son but was rescued from judgment when his wife Zipporah took a flint rock and circumcised the boy, throwing the bloody foreskin at her husband’s feet.<\/p>\n\n<p class=\"h2\" id=\"CircumcisionintheNewTestament\">Circumcision in the New Testament<\/p>\n<p>John the Baptist was circumcised, as were Jesus and Paul (Lk 1:59; 2:21; Phil 3:5). Jesus recognized the cleansing significance of circumcision (Jn 7:22-23), contrasting the rite with his healing ministry that made a man completely well and therefore ceremonially “clean.” Just before he was stoned, Stephen referred to the covenant of circumcision, charging that his Jewish accusers, like their ancestors, were stiff-necked and uncircumcised in heart and ears, always resisting the Holy Spirit (Acts 7:8, 51).<\/p>\n<p>For a time the first Christians continued to participate in the Jewish rites and customs, even attending the services of the temple (Acts 3:1; 5:21, 42). As Gentiles came to Christ, controversy arose between those who said that participation in the covenant community required circumcision and those who believed the rite was unnecessary. It was argued that since the covenant promise of the Messiah was given to the Jews, Gentiles must first be circumcised and become Jews before they could receive salvation in Christ.<\/p>\n<p>In the time of Christ, many Jews misunderstood the significance of circumcision, believing that the physical act was necessary for and a guarantee of salvation. Thus for Jews the observance became not only a symbol of religious privilege but also a source of racial pride (Phil 3:4-6). These Jews associated the ceremony with the Mosaic law rather than the promise to Abraham (Jn 7:22; Acts 15:1). Because Greeks and Romans did not practice circumcision, Jews had come to be called “the circumcision” (<span>kjv<\/span> Acts 10:45; 11:2; Rom 15:8; Gal 2:7-9; Eph 2:11; Ti 1:10), and following OT practice (Ez 28:10; 31:18; 32:19-32), Gentiles were termed “the uncircumcision” (<span>kjv<\/span> Gal 2:7; Eph 2:11).<\/p>\n<p>While visiting Caesarea, Jewish believers were amazed to realize that uncircumcised Gentiles received the purifying gift of the Holy Spirit (Acts 10:44-48). Moses had promised that God would circumcise the hearts of his people to love the Lord with heart and soul (Dt 30:6), and Ezekiel had prophesied that the Lord would sprinkle clean water on his people, giving them a new heart and putting his Spirit within them (Ez 36:25-27). As these Jewish believers saw the prophecy that God would pour out his Spirit upon all flesh (Jl 2:28; Acts 2:17) being fulfilled, they realized that the inward reality symbolized by circumcision could be accomplished without the physical sign. Thus, the gentile believers were immediately baptized.<\/p>\n<p>Not all the Jewish believers were immediately willing to accept Gentiles into the church. When Peter returned to Jerusalem after his visit to Caesarea, “the circumcision party” criticized him. But after telling how the Spirit had fallen upon the Gentiles, Peter declared that he could not stand against God. At this the Jewish believers were silenced and glorified God that repentance unto life had been granted to Gentiles (Acts 11:1-3, 15:8).<\/p>\n<p>Certain “Judaizers” of the Pharisaic party taught the Christians in Antioch that circumcision was necessary for salvation (Acts 15:1, 5). After debating these persons, Paul and Barnabas went to Jerusalem to consult with the other apostles and elders (v 2). Peter argued that God had given the Spirit to Gentiles and “cleansed their hearts by faith,” affirming that “we believe that we shall be saved through the grace of the Lord Jesus, just as they will” (vv 8-9, 11, <span>rsv<\/span>). Therefore, James and the other Jerusalem leaders agreed that circumcision should not be imposed on the Gentiles (vv 13-21).<\/p>\n<p>It was decided that Peter, James, and John would be entrusted with the gospel to “the circumcised,” while Paul and Barnabas would preach to “the uncircumcised” (Gal 2:7-9). Because of his evangelistic policy to be “all things to all people” with respect to spiritually indifferent matters of custom (1 Cor 9:19-23), Paul had Timothy circumcised. Timothy was reckoned by Jews as one of their race because his mother was Jewish (Acts 16:1-2). But Paul resisted attempts to have Titus circumcised, since he was a Gentile (Gal 2:3). Paul apparently allowed Jewish believers to circumcise their sons (Acts 21:21).<\/p>\n<p>Yet Paul charged that those who argued that the Galatian Christians must be circumcised and keep the law did not keep it themselves but wanted to boast in the Galatians’ flesh and avoid persecution for the cross of Christ (Gal 6:12-13)—persecution Paul was willing to bear (5:11). Granting for the sake of argument the Pharisaic assumption that salvation could be merited by keeping the law, Paul declared that those who received circumcision must obey every other Jewish law (vv 2-3). Christ would be “of no advantage” to those who “would be justified by the law”; this attempt at works righteousness would evidence that the Galatians were “severed from Christ,” having “fallen from grace” (vv 2-4). These Christians were being tempted to turn to “a different gospel” (1:6-7).<\/p>\n<p>Because of the serious threat the Judaizers posed to the gospel of free grace, Paul wished that those who unsettled the Galatians would “mutilate themselves” (Gal 5:12). He termed the Judaizers “dogs” and “evil workers” (<span>kjv<\/span> “concision”), asserting that Christians are “the true circumcision,” because they worship God in spirit and glory in Christ Jesus, putting no confidence in human works to merit salvation (Phil 3:2-3).<\/p>\n<p>Paul taught that circumcision was indeed of value to Jews, for it was the sign that to them had been committed the “oracles of God,” that is, God’s word concerning the promise of salvation (Rom 3:1-3). He reminded the prideful Ephesians that as Gentiles they had once been “strangers to the covenants of promise,” not bearing the covenant sign in their flesh (Eph 2:11-12; see Col 2:13). Likewise, Jews had no cause for pride, for disobedience could cause outward circumcision to be counted as uncircumcision (Rom 2:25).<\/p>\n<p>Paul and the other apostles followed Moses and the OT prophets in teaching that true circumcision was a matter of the heart. The teaching of the NT goes further to affirm that a faithful believer, though physically uncircumcised, is regarded by God as circumcised, “for he is not a real Jew who is one outwardly, nor is true circumcision something external and physical” (Rom 2:28, <span>rsv<\/span>). Both Jews and Gentiles are saved by grace (Acts 15:11), and circumcised and uncircumcised alike are justified on the ground of their faith, apart from works of the law (Rom 3:28-30).<\/p>\n<p>Abraham served as an example of a person whose faith was reckoned to him as righteousness (Rom 4:3; see Gn 15:6). Paul argued that both Gentiles and Jews are justified by faith, because Abraham was accounted righteous before he was circumcised. Abraham did not receive circumcision to obtain righteousness, but as a sign or seal of the righteousness that he had by faith while he was still uncircumcised. Thus, Abraham is the father of all who believe without being circumcised, as well as those who are circumcised but also follow the example of Abraham’s faith (Rom 4:9-12; see Gal 3:6-9).<\/p>\n<p><em>See also<\/em> Baptism; Cleanness and Uncleanness, Regulations Concerning; Uncircumcision.<\/p>","summary_ro":"CIRCUMCISION Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after bi...","summary_en":"CIRCUMCISION Surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Gn 17:1-14). While circumcision originated as an ancient tribal or religious rite, since the early part of this century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after bi...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11927,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24514,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marriage Customs Marriage","title_en":"Marriage Customs Marriage","content_ro":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","content_en":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","summary_ro":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","summary_en":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46519,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:14","title_en":"Study Note: 2 Samuel 3:14","content_ro":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","content_en":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","summary_ro":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","summary_en":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:14","title_en":"Study Note: 2 Samuel 3:14","content_ro":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","content_en":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","summary_ro":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","summary_en":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:14","title_en":"Study Note: 2 Samuel 3:14","content_ro":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","content_en":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","summary_ro":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","summary_en":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:14","title_en":"Study Note: 2 Samuel 3:14","content_ro":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","content_en":"<p><strong>3:14<\/strong> <em>the lives of 100 Philistines:<\/em> Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).<\/p>","summary_ro":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","summary_en":"3:14 the lives of 100 Philistines: Saul had hoped that David would be killed in his attempt to secure the bride-price (see 1 Sam 18:17-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":22399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Laish (Person)","title_en":"Laish (Person)","content_ro":"<h3>LAISH (P<span>erson<\/span>)<\/h3>\n<p>Father of Paltiel (Palti), to whom Saul gave his daughter Michal, who was formerly David’s wife (1 Sm 25:44; 2 Sm 3:15-16).<\/p>","content_en":"<h3>LAISH (P<span>erson<\/span>)<\/h3>\n<p>Father of Paltiel (Palti), to whom Saul gave his daughter Michal, who was formerly David’s wife (1 Sm 25:44; 2 Sm 3:15-16).<\/p>","summary_ro":"LAISH (Person) Father of Paltiel (Palti), to whom Saul gave his daughter Michal, who was formerly David’s wife (1 Sm 25:44; 2 Sm 3:15-16).","summary_en":"LAISH (Person) Father of Paltiel (Palti), to whom Saul gave his daughter Michal, who was formerly David’s wife (1 Sm 25:44; 2 Sm 3:15-16).","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28809,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Palti","title_en":"Palti","content_ro":"<h3>PALTI<\/h3>\n<li>1. One of the 12 spies Moses sent to explore the land of Canaan before the Israelite conquest. Palti represented Benjamin’s tribe (Nm 13:9).<\/li>\n<li>2. Laish’s son, to whom King Saul gave Michal, his daughter and David’s wife, after the break between Saul and David (1 Sm 25:44). Michal was recovered from him and returned to David (2 Sm 3:15); in that reference he is called Paltiel.<\/li>","content_en":"<h3>PALTI<\/h3>\n<li>1. One of the 12 spies Moses sent to explore the land of Canaan before the Israelite conquest. Palti represented Benjamin’s tribe (Nm 13:9).<\/li>\n<li>2. Laish’s son, to whom King Saul gave Michal, his daughter and David’s wife, after the break between Saul and David (1 Sm 25:44). Michal was recovered from him and returned to David (2 Sm 3:15); in that reference he is called Paltiel.<\/li>","summary_ro":"PALTI 1. One of the 12 spies Moses sent to explore the land of Canaan before the Israelite conquest. Palti represented Benjamin’s tribe (Nm 13:9). 2. Laish’s son, to whom King Saul gave Michal, his daughter and David’s wife, after the break between Saul and David (1 Sm 25:44). Michal was recovered from him and returned to David (2 Sm 3:15); in that reference he is called Paltiel.","summary_en":"PALTI 1. One of the 12 spies Moses sent to explore the land of Canaan before the Israelite conquest. Palti represented Benjamin’s tribe (Nm 13:9). 2. Laish’s son, to whom King Saul gave Michal, his daughter and David’s wife, after the break between Saul and David (1 Sm 25:44). Michal was recovered from him and returned to David (2 Sm 3:15); in that reference he is called Paltiel.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28811,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paltiel","title_en":"Paltiel","content_ro":"<h3>PALTIEL<\/h3>\n<li>1. Son of Azzan and a leader of Issachar’s tribe (Nm 34:26). He was appointed by Eleazar and Joshua to assist in the distribution of the land west of the Jordan River among the ten tribes to whom it was given.<\/li>\n<li>2. Alternate rendering of Palti, Laish’s son, in 2 Samuel 3:15. <em>See<\/em> Palti #2.<\/li>","content_en":"<h3>PALTIEL<\/h3>\n<li>1. Son of Azzan and a leader of Issachar’s tribe (Nm 34:26). He was appointed by Eleazar and Joshua to assist in the distribution of the land west of the Jordan River among the ten tribes to whom it was given.<\/li>\n<li>2. Alternate rendering of Palti, Laish’s son, in 2 Samuel 3:15. <em>See<\/em> Palti #2.<\/li>","summary_ro":"PALTIEL 1. Son of Azzan and a leader of Issachar’s tribe (Nm 34:26). He was appointed by Eleazar and Joshua to assist in the distribution of the land west of the Jordan River among the ten tribes to whom it was given. 2. Alternate rendering of Palti, Laish’s son, in 2 Samuel 3:15. See Palti #2.","summary_en":"PALTIEL 1. Son of Azzan and a leader of Issachar’s tribe (Nm 34:26). He was appointed by Eleazar and Joshua to assist in the distribution of the land west of the Jordan River among the ten tribes to whom it was given. 2. Alternate rendering of Palti, Laish’s son, in 2 Samuel 3:15. See Palti #2.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30109,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Phaltiel*","title_en":"Phaltiel*","content_ro":"<h3>PHALTIEL*<\/h3>\n<p>KJV spelling of Paltiel, an alternate name for Palti, Laish’s son, in 2 Samuel 3:15. <em>See<\/em> Palti #2.<\/p>","content_en":"<h3>PHALTIEL*<\/h3>\n<p>KJV spelling of Paltiel, an alternate name for Palti, Laish’s son, in 2 Samuel 3:15. <em>See<\/em> Palti #2.<\/p>","summary_ro":"PHALTIEL* KJV spelling of Paltiel, an alternate name for Palti, Laish’s son, in 2 Samuel 3:15. See Palti #2.","summary_en":"PHALTIEL* KJV spelling of Paltiel, an alternate name for Palti, Laish’s son, in 2 Samuel 3:15. See Palti #2.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46520,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:15","title_en":"Study Note: 2 Samuel 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","summary_ro":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","summary_en":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:15","title_en":"Study Note: 2 Samuel 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","summary_ro":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","summary_en":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:15","title_en":"Study Note: 2 Samuel 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","summary_ro":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","summary_en":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:15","title_en":"Study Note: 2 Samuel 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Ishbosheth took:<\/em> Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).<\/p>","summary_ro":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","summary_en":"3:15 Ishbosheth took: Although Abner made the deal with David (3:12-13), it was Ishbosheth who gave Michal to David. This transaction illustrates Ishbosheth’s weakness as a king and his fear of Abner (3:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":3482,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baharum*, Baharumite*, Bahurim","title_en":"Baharum*, Baharumite*, Bahurim","content_ro":"<h3>BAHARUM*, BAHARUMITE*, BAHURIM<\/h3>\n<p>Village in Benjamin’s territory on the old road connecting Jericho and Jerusalem, east of the Mt of Olives. Bahurim was located at the site of the present Ras et-Temim. Palti parted from his wife, Michal, there at Abner’s command when Michal was being returned to King David (2 Sm 3:16). At Bahurim, Shimei cursed David and threw stones at him and his servants (2 Sm 16:5; 19:16; 1 Kgs 2:8). Jonathan and Ahimaaz, spying for David, were hidden from Absalom’s soldiers in a well there (2 Sm 17:18). One of David’s mighty men, Azmaveth, came from Bahurim (2 Sm 23:31; 1 Chr 11:33).<\/p>","content_en":"<h3>BAHARUM*, BAHARUMITE*, BAHURIM<\/h3>\n<p>Village in Benjamin’s territory on the old road connecting Jericho and Jerusalem, east of the Mt of Olives. Bahurim was located at the site of the present Ras et-Temim. Palti parted from his wife, Michal, there at Abner’s command when Michal was being returned to King David (2 Sm 3:16). At Bahurim, Shimei cursed David and threw stones at him and his servants (2 Sm 16:5; 19:16; 1 Kgs 2:8). Jonathan and Ahimaaz, spying for David, were hidden from Absalom’s soldiers in a well there (2 Sm 17:18). One of David’s mighty men, Azmaveth, came from Bahurim (2 Sm 23:31; 1 Chr 11:33).<\/p>","summary_ro":"BAHARUM*, BAHARUMITE*, BAHURIM Village in Benjamin’s territory on the old road connecting Jericho and Jerusalem, east of the Mt of Olives. Bahurim was located at the site of the present Ras et-Temim. Palti parted from his wife, Michal, there at Abner’s command when Michal was being returned to King David (2 Sm 3:16). At Bahurim, Shimei cursed David and threw stones at him and his servants (2 Sm 16:5; 19:16; 1 Kgs 2:8). Jonathan and Ahimaaz, spying for David, were hidden from Absalom’s soldier...","summary_en":"BAHARUM*, BAHARUMITE*, BAHURIM Village in Benjamin’s territory on the old road connecting Jericho and Jerusalem, east of the Mt of Olives. Bahurim was located at the site of the present Ras et-Temim. Palti parted from his wife, Michal, there at Abner’s command when Michal was being returned to King David (2 Sm 3:16). At Bahurim, Shimei cursed David and threw stones at him and his servants (2 Sm 16:5; 19:16; 1 Kgs 2:8). Jonathan and Ahimaaz, spying for David, were hidden from Absalom’s soldier...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46521,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:16","title_en":"Study Note: 2 Samuel 3:16","content_ro":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","content_en":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","summary_ro":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","summary_en":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:16","title_en":"Study Note: 2 Samuel 3:16","content_ro":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","content_en":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","summary_ro":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","summary_en":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:16","title_en":"Study Note: 2 Samuel 3:16","content_ro":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","content_en":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","summary_ro":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","summary_en":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:16","title_en":"Study Note: 2 Samuel 3:16","content_ro":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","content_en":"<p><strong>3:16<\/strong> In spite of Palti’s anguished <em>weeping<\/em><em>,<\/em> he was powerless to stop what was happening (cp. Judg 18:1-26). • <em>Bahurim<\/em> was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).<\/p>","summary_ro":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","summary_en":"3:16 In spite of Palti’s anguished weeping, he was powerless to stop what was happening (cp. Judg 18:1-26). • Bahurim was probably a center of support for Saul’s clan just east of Jerusalem (cp. 2 Sam 16:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":46522,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:17","title_en":"Study Note: 2 Samuel 3:17","content_ro":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","content_en":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","summary_ro":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","summary_en":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:17","title_en":"Study Note: 2 Samuel 3:17","content_ro":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","content_en":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","summary_ro":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","summary_en":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:17","title_en":"Study Note: 2 Samuel 3:17","content_ro":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","content_en":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","summary_ro":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","summary_en":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:17","title_en":"Study Note: 2 Samuel 3:17","content_ro":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","content_en":"<p><strong>3:17<\/strong> Apparently, there had been growing momentum among <em>the elders of Israel<\/em> in the north to accept <em>David<\/em> as <em>king<\/em>, though the text has made no mention of it to this point.<\/p>","summary_ro":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","summary_en":"3:17 Apparently, there had been growing momentum among the elders of Israel in the north to accept David as king, though the text has made no mention of it to this point.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":46523,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:18","title_en":"Study Note: 2 Samuel 3:18","content_ro":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","content_en":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","summary_ro":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","summary_en":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:18","title_en":"Study Note: 2 Samuel 3:18","content_ro":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","content_en":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","summary_ro":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","summary_en":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:18","title_en":"Study Note: 2 Samuel 3:18","content_ro":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","content_en":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","summary_ro":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","summary_en":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:18","title_en":"Study Note: 2 Samuel 3:18","content_ro":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","content_en":"<p><strong>3:18<\/strong> See also 3:9. By bringing relief from <em>the Philistines<\/em><em>,<\/em> David would accomplish what Saul had failed to do (1 Sam 9:16).<\/p>","summary_ro":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","summary_en":"3:18 See also 3:9. By bringing relief from the Philistines, David would accomplish what Saul had failed to do (1 Sam 9:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":46524,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:19","title_en":"Study Note: 2 Samuel 3:19","content_ro":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","content_en":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","summary_ro":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","summary_en":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:19","title_en":"Study Note: 2 Samuel 3:19","content_ro":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","content_en":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","summary_ro":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","summary_en":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:19","title_en":"Study Note: 2 Samuel 3:19","content_ro":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","content_en":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","summary_ro":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","summary_en":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:19","title_en":"Study Note: 2 Samuel 3:19","content_ro":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","content_en":"<p><strong>3:19<\/strong> Because Saul was from their tribe, <em>the men of Benjamin<\/em> no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.<\/p>","summary_ro":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","summary_en":"3:19 Because Saul was from their tribe, the men of Benjamin no doubt viewed David, from Judah, as a usurper of Saul’s throne. However, Abner was well-respected in Saul’s regime and so was able to elicit support for David even among Saul’s own tribe.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":46525,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:21","title_en":"Study Note: 2 Samuel 3:21","content_ro":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","content_en":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","summary_ro":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","summary_en":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:21","title_en":"Study Note: 2 Samuel 3:21","content_ro":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","content_en":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","summary_ro":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","summary_en":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:21","title_en":"Study Note: 2 Samuel 3:21","content_ro":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","content_en":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","summary_ro":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","summary_en":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:21","title_en":"Study Note: 2 Samuel 3:21","content_ro":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","content_en":"<p><strong>3:21<\/strong> The narrator emphasized that <em>David sent Abner safely on his way<\/em> as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did <em>make a covenant<\/em> with David to make him their king, just as Abner had promised (5:1-3).<\/p>","summary_ro":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","summary_en":"3:21 The narrator emphasized that David sent Abner safely on his way as a friend and an ally (restated in 3:22-23). David was at peace with Abner and was not involved in the renowned military leader’s murder (cp. 3:28-29). • Despite the murder of Abner (3:27), the northern tribes eventually did make a covenant with David to make him their king, just as Abner had promised (5:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":41351,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41400,"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":41447,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68977,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69026,"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":69073,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96603,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96652,"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":96699,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124229,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124278,"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":124325,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":41431,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69057,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96683,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124309,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19886,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35580,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sirah","title_en":"Sirah","content_ro":"<h3>SIRAH<\/h3>\n<p>Well or cistern where Joab’s messengers intercepted Abner as he returned from pledging allegiance to David in Hebron (2 Sm 3:26). Its site is probably the same as the present ‘Ain Sarah, located about one and a half miles (2.4 kilometers) northwest of Hebron.<\/p>","content_en":"<h3>SIRAH<\/h3>\n<p>Well or cistern where Joab’s messengers intercepted Abner as he returned from pledging allegiance to David in Hebron (2 Sm 3:26). Its site is probably the same as the present ‘Ain Sarah, located about one and a half miles (2.4 kilometers) northwest of Hebron.<\/p>","summary_ro":"SIRAH Well or cistern where Joab’s messengers intercepted Abner as he returned from pledging allegiance to David in Hebron (2 Sm 3:26). Its site is probably the same as the present ‘Ain Sarah, located about one and a half miles (2.4 kilometers) northwest of Hebron.","summary_en":"SIRAH Well or cistern where Joab’s messengers intercepted Abner as he returned from pledging allegiance to David in Hebron (2 Sm 3:26). Its site is probably the same as the present ‘Ain Sarah, located about one and a half miles (2.4 kilometers) northwest of Hebron.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46526,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:26","title_en":"Study Note: 2 Samuel 3:26","content_ro":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","content_en":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","summary_ro":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","summary_en":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:26","title_en":"Study Note: 2 Samuel 3:26","content_ro":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","content_en":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","summary_ro":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","summary_en":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:26","title_en":"Study Note: 2 Samuel 3:26","content_ro":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","content_en":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","summary_ro":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","summary_en":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:26","title_en":"Study Note: 2 Samuel 3:26","content_ro":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","content_en":"<p><strong>3:26<\/strong> The precise location of the <em>well of Sirah<\/em> is unknown; presumably it was not far from Hebron. • <em>David knew nothing about it:<\/em> See study note on 3:21.<\/p>","summary_ro":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","summary_en":"3:26 The precise location of the well of Sirah is unknown; presumably it was not far from Hebron. • David knew nothing about it: See study note on 3:21.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":3230,"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":11090,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eshbaal","title_en":"Eshbaal","content_ro":"<h3>ESHBAAL<\/h3>\n<p>King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of shame.” Perhaps later copyists changed the name in the book of Samuel because it was read aloud in synagogue services, whereas Chronicles was not.<\/p>\n<p>After the death of Saul and his older sons, Abner, commander of Saul’s army, installed Ishbosheth as Israel’s king (2 Sm 2:8-9). Judah’s tribe, however, followed King David, who struggled with Ishbosheth for leadership of all the tribes. The conflict lasted a long time, but the house of David gradually overwhelmed the house of Saul (3:1). Abner deserted Ishbosheth and was murdered by Joab, one of David’s men (v 27), thus removing an important leader of Israel and causing the people to despair (4:1). Soon afterward Ishbosheth was murdered by two of his captains (v 7). Although David disapproved of the deaths of Abner and Ishbosheth, the last obstacles to his kingship over all the tribes had been removed.<\/p>\n<p><em>See also<\/em> David; Israel, History of; Saul #2.<\/p>","content_en":"<h3>ESHBAAL<\/h3>\n<p>King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of shame.” Perhaps later copyists changed the name in the book of Samuel because it was read aloud in synagogue services, whereas Chronicles was not.<\/p>\n<p>After the death of Saul and his older sons, Abner, commander of Saul’s army, installed Ishbosheth as Israel’s king (2 Sm 2:8-9). Judah’s tribe, however, followed King David, who struggled with Ishbosheth for leadership of all the tribes. The conflict lasted a long time, but the house of David gradually overwhelmed the house of Saul (3:1). Abner deserted Ishbosheth and was murdered by Joab, one of David’s men (v 27), thus removing an important leader of Israel and causing the people to despair (4:1). Soon afterward Ishbosheth was murdered by two of his captains (v 7). Although David disapproved of the deaths of Abner and Ishbosheth, the last obstacles to his kingship over all the tribes had been removed.<\/p>\n<p><em>See also<\/em> David; Israel, History of; Saul #2.<\/p>","summary_ro":"ESHBAAL King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of sh...","summary_en":"ESHBAAL King Saul’s fourth son, who became Israel’s king after his father’s death. Eshbaal literally means “man of Baal,” or “Baal exists” (1 Chr 8:33; 9:39). During the period of the judges and the early monarchy, many Hebrew names were compounded with “baal,” a word that can mean “master” or “possessor.” Later generations were reluctant to speak the name “baal,” so “bosheth” (shame) was substituted (cf. Hos 2:16-17). Thus, Eshbaal was altered to Ishbosheth (2 Sm 2:8), which means “man of sh...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11905,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16902,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Household","title_en":"Household","content_ro":"<h3>HOUSEHOLD<\/h3>\n<p>Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a sign of the covenant (Gn 17:23). In the NT era, some entire households were baptized (Acts 11:14).<\/p>\n<p><em>See also<\/em> Family Life and Relations.<\/p>","content_en":"<h3>HOUSEHOLD<\/h3>\n<p>Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a sign of the covenant (Gn 17:23). In the NT era, some entire households were baptized (Acts 11:14).<\/p>\n<p><em>See also<\/em> Family Life and Relations.<\/p>","summary_ro":"HOUSEHOLD Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a s...","summary_en":"HOUSEHOLD Persons who live in the same place and compose a family or extended family. In biblical times a household included father, mother(s), children, grandparents, servants, concubines, and sojourners. Jacob’s household, for example, included 66 people, not counting the wives of his sons (Gn 46:26). Households were seen as corporately responsible for the honor of the family (2 Sm 3:27 gives an example of revenge by a household). Male members of the entire household were circumcised as a s...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46527,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:27","title_en":"Study Note: 2 Samuel 3:27","content_ro":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","content_en":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","summary_ro":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","summary_en":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:27","title_en":"Study Note: 2 Samuel 3:27","content_ro":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","content_en":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","summary_ro":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","summary_en":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:27","title_en":"Study Note: 2 Samuel 3:27","content_ro":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","content_en":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","summary_ro":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","summary_en":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:27","title_en":"Study Note: 2 Samuel 3:27","content_ro":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","content_en":"<p><strong>3:27<\/strong> <em>as if to speak with him privately:<\/em> Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • <em>in revenge:<\/em> Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.<\/p>","summary_ro":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","summary_en":"3:27 as if to speak with him privately: Joab accused Abner of deception (3:25), but he used deception himself to lure Abner to his death. • in revenge: Joab was motivated by the practice of blood vengeance, avenging the death of a kinsman by killing the killer.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":46528,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:28","title_en":"Study Note: 2 Samuel 3:28","content_ro":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","content_en":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","summary_ro":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","summary_en":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:28","title_en":"Study Note: 2 Samuel 3:28","content_ro":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","content_en":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","summary_ro":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","summary_en":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:28","title_en":"Study Note: 2 Samuel 3:28","content_ro":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","content_en":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","summary_ro":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","summary_en":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:28","title_en":"Study Note: 2 Samuel 3:28","content_ro":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","content_en":"<p><strong>3:28<\/strong> <em>David<\/em> made it clear that he had nothing to do with Abner’s death, labeling it as a <em>crime<\/em>. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • <em>I vow by the<\/em> <span>Lord<\/span><em>:<\/em> David called on the Lord to hold him accountable if he were lying.<\/p>","summary_ro":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","summary_en":"3:28 David made it clear that he had nothing to do with Abner’s death, labeling it as a crime. David knew that because his second-in-command had killed Abner, rumors would circulate among those loyal to Saul’s dynasty that David had ordered the killing. • I vow by the Lord: David called on the Lord to hold him accountable if he were lying.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":8098,"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":46529,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:29","title_en":"Study Note: 2 Samuel 3:29","content_ro":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","content_en":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","summary_ro":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","summary_en":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:29","title_en":"Study Note: 2 Samuel 3:29","content_ro":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","content_en":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","summary_ro":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","summary_en":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:29","title_en":"Study Note: 2 Samuel 3:29","content_ro":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","content_en":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","summary_ro":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","summary_en":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:29","title_en":"Study Note: 2 Samuel 3:29","content_ro":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","content_en":"<p><strong>3:29<\/strong> <em>leprosy:<\/em> While <em>leprosy<\/em> is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • <em>who walks on crutches:<\/em> This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.<\/p>","summary_ro":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","summary_en":"3:29 leprosy: While leprosy is a possible translation, the Hebrew here probably refers to a broader range of skin inflammations, not only Hansen’s disease. • who walks on crutches: This curse effectively alienated Joab from David, and from this point on they had only a professional relationship. David’s deathbed order to Solomon to get rid of Joab (1 Kgs 2:5-6) and Solomon’s exoneration of David in Abner’s death (1 Kgs 2:31-33) indicate that David’s mourning over Abner was genuine.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":41408,"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":69034,"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":96660,"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":124286,"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":231,"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":46530,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:30","title_en":"Study Note: 2 Samuel 3:30","content_ro":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","content_en":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","summary_ro":"3:30 See 2:18-28.","summary_en":"3:30 See 2:18-28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:30","title_en":"Study Note: 2 Samuel 3:30","content_ro":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","content_en":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","summary_ro":"3:30 See 2:18-28.","summary_en":"3:30 See 2:18-28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:30","title_en":"Study Note: 2 Samuel 3:30","content_ro":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","content_en":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","summary_ro":"3:30 See 2:18-28.","summary_en":"3:30 See 2:18-28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:30","title_en":"Study Note: 2 Samuel 3:30","content_ro":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","content_en":"<p><strong>3:30<\/strong> See 2:18-28.<\/p>","summary_ro":"3:30 See 2:18-28.","summary_en":"3:30 See 2:18-28.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":41353,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68979,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96605,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124231,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6924,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Cloth Manufacturing*, Cloth","title_en":"and Cloth Manufacturing*, Cloth","content_ro":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>CLOTH AND CLOTH MANUFACTURING*<\/h3>\n<p>Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton.<\/p>\n<p class=\"h2\" id=\"FibersforWeaving\">Fibers for Weaving<\/p>\n<h5>Linen<\/h5>\n<p>Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water, causing the fibers to separate from the nonfibrous stem. The bundles were then opened and spread out to dry in the sun. Rahab hid Hebrew spies on the roof of her house amid stalks of flax laid out to dry (Jos 2:6). After drying, the stalks were split and combed to separate the fibers for spinning and weaving into linen. Biblical references to flax include Exodus 9:31, Judges 15:14, and Proverbs 31:13.<\/p>\n<p>The type of fabric from which the priestly coats, girdles, and caps (Ex 28:40) were made is not stated, though the mention of linen breeches may imply that most, if not all, of the priestly garments were made of linen. The finest linen, worn by kings and nobles, served as a mark of honor or as a special gift. Joseph was given a garment of fine linen when he was made ruler of Egypt (Gn 41:42). When the Hebrews left Egypt at the time of the exodus, they took with them a high-quality linen and donated it to the tabernacle (Ex 25:4; 35:6). A craftsman who was trained to work in fine linen came from Tyre to work for Solomon on temple hangings (2 Chr 2:14).<\/p>\n<h5>Wool<\/h5>\n<p>Wool was another extremely important fiber in the Near Eastern economy. Wool could come in any shade from creamy yellow to tan or black. Sometimes to obtain pure white wool a sheep was kept wrapped to prevent its fleece from being soiled. Preparation of wool was a home craft in antiquity (Prv 31:13; cf. Ex 35:25). Wool had to be washed thoroughly, dried, and then beaten to detach the fibers and remove the dirt before being carded and spun. Women spun their own yarn and wove garments for their families. Wool was the fabric of seminomadic, sheep-raising people; by contrast, the growing of flax required a more settled lifestyle.<\/p>\n<h5>Goat’s Hair<\/h5>\n<p>A thick cloth that was extremely warm as well as waterproof was woven from goat’s hair (Ex 35:23, 26). Clothing worn by the poor was often manufactured from goat’s or camel’s hair. That coarse-haired fabric (sackcloth) on occasions was worn next to the skin as a form of penitence (Neh 9:1; Dn 9:3; Mt 11:21), as a mourning vestment (Gn 37:34; 2 Sm 3:31), or even as a prophetic protest against luxurious living (Rv 11:3).<\/p>\n<h5>Cotton, Silk, and Gold Thread<\/h5>\n<p>The people of Judea would certainly have been aware of cotton during their Persian exile (beginning in 538 <span>BC<\/span>). Cotton is mentioned once in a description of elaborate hangings in the Persian king’s palace (Est 1:6). It is doubtful, however, that cotton was cultivated in ancient Palestine or even found there until after the exile.<\/p>\n<p>Earlier in Israel’s history, part of the tabernacle fabric was woven with gold thread, made from thin sheets of beaten gold cut into fine wire strips (Ex 39:3). A wider type of gold wire with a flat surface was used to adorn expensive Palestinian and Syrian garments. An ancient hank of fine gold thread was uncovered during excavations at Dura on the Euphrates River.<\/p>\n<p class=\"h2\" id=\"Spinning\">Spinning<\/p>\n<p>In Bible times a spindle was a slender rounded stick, tapered and notched at one end and weighted at the other end with a “whorl” of clay, stone, glass, or metal to serve as a kind of flywheel. The thread spun at the tapered end was wound on the spindle. Another thin stick, called a distaff, held the fibers to be fed onto the twirling spindle.<\/p>\n<p class=\"h2\" id=\"LoomsandWeaving\">Looms and Weaving<\/p>\n<p>Weaving is the interlacing of “warp” threads stretched on a loom with threads of “weft” or “woof” passed from side to side over and under the warp. A primitive warp could be stretched around pegs or rods tied to a tree or roof beam and sometimes connected to the weaver’s waist.<\/p>\n<p>As weaving technique developed, three types of loom emerged: the horizontal ground loom, the vertical two-beamed loom, and the warp-weighted loom. In a horizontal ground loom the warp was stretched between two wooden beams fastened to the ground by four pegs. Traveling nomads could pull out the pegs and roll up the unfinished weaving on the beams. Delilah wove Samson’s hair on a horizontal ground loom (Jgs 16:13-14).<\/p>\n<p>The vertical two-beamed loom had its warp stretched on a rectangular wooden frame. In addition to the two uprights and two warp beams, another beam was often used to maintain the tension of the warp, especially on longer lengths.<\/p>\n<p>The warp-weighted loom, also on a vertical frame, was worked from the top down. The lower edge was weighted with loom weights, often shaped lumps of clay.<\/p>\n<p>The degree of sophistication in weaving techniques in biblical times is seen in the specifications regarding fabrics for the tabernacle and its court. Hangings for the court were to be 50 yards (45.7 meters) long and probably a standard 2 yards (1.8 meters) wide (Ex 27:9-18). The tabernacle veil (26:31) and screen for the entrance (v 36) were to be of “blue and purple and scarlet stuff,” probably highlighted or embroidered with linen.<\/p>\n<p>Garments such as the tunic that Jesus wore were woven in one piece with the selvage (edge of the weaving) coming at the neck and hem, the areas of greatest wear. A tunic woven on a narrow loom would be constructed of three pieces.<\/p>\n<p class=\"h2\" id=\"ClothDyesandDyeing\">Cloth Dyes and Dyeing<\/p>\n<p>Like the fibers, the dyes used in antiquity were also of animal or plant origin. A red dye was obtained from the body of an insect. Purple came mainly from two kinds of mollusks found in many parts of the eastern Mediterranean seaboard. The purest shade of purple could be obtained from mollusks found on the shore at Tyre, so a large industry developed there (Ez 27:1-3,16). Purple, the most expensive dye, remained the distinguishing color of kings and nobles. The first Christian convert in Europe, Lydia, was a businesswoman who sold the costly purple cloth (Acts 16:14). Yellow was obtained from the petals and flower heads of the safflower. Saffron (orange-yellow) came from the stigmas of the crocus that grew extensively in Syria and Egypt. Green was usually concocted from a mixture of other dyes. In Hellenistic times woad, a plant of the mustard family, was cultivated in Mesopotamia for its blue dye. Indigo was grown in Egypt and Syria. Dyeing in antiquity was often carried out in large vats, pictures of which have been found in paintings and on pottery. The ruins of structures including vats have been excavated at some Palestinian sites.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>","summary_ro":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","summary_en":"CLOTH AND CLOTH MANUFACTURING* Since antiquity, cloth has been made from such natural fibers as flax, wool, cotton, silk, and hair. Linen (spun from flax), wool, and sackcloth (woven from goat’s or camel’s hair) are the fabrics most frequently mentioned in Scripture. The Bible also refers to silk and cotton. Fibers for Weaving Linen Flax was cultivated extensively in the Near East. In Palestine it flourished around the Sea of Galilee. The stalks were gathered into bundles and steeped in water...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19888,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26464,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mourning","title_en":"Mourning","content_ro":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","content_en":"<h3>MOURNING<\/h3>\n<p>Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Israelites practiced neither embalming nor cremation, but decent burial was essential.<\/p>\n<p>At the news of a death, it was customary to tear one’s garments (Gn 37:34; 2 Sm 1:11; Jb 1:20), put on sackcloth (2 Sm 3:31), and take off one’s shoes (2 Sm 15:30; Mi 1:8) and headdress; a man might cover his beard or veil his face (Ez 24:17, 23). Mourners put earth on their heads (Jos 7:6; 1 Sm 4:12; Neh 9:1; Jb 2:12; Ez 27:30) or rolled themselves in the dust (Jb 16:15; Mi 1:10) or sat on a heap of ashes (Est 4:3; Is 58:5; Jer 6:26; Ez 27:30). Such mourning rites as shaving the hair and the beard and making cuts on the body (Jb 1:20; Is 22:12; Jer 16:6; 41:5; 47:5; 48:37; Ez 7:18; Am 8:10) were condemned (Lv 19:27-28; Dt 14:1) because of pagan associations. Mourners refrained from washing and discontinued the use of perfumes (2 Sm 12:20; 14:2).<\/p>\n<p>Fasting was also a mourning rite (1 Sm 31:13; 2 Sm 1:12). Neighbors or friends brought mourning bread and the “cup of consolation” to the relatives of the deceased (Jer 16:7; Ez 24:17, 22). Food could not be prepared at the house of the dead because death rendered a place unclean. The dead were unclean to the extent that a priest could “profane” himself by taking part in mourning rites, except for his nearest blood relatives (mother, father, son, daughter, brother, and sister, provided she was still a virgin; Lv 21:1-4, 10-11). These mourning rites were not acts of worship directed toward the dead, nor did they constitute a cult for the dead, but rather they were expressions of grief and affection.<\/p>\n<p>At the graveside, lamentation for the dead was made (1 Kgs 13:30; Jer 6:26; Am 5:16; 8:10; Zec 12:10) by men and women in separate groups (Zec 12:11-14). These exclamations of sorrow might develop into a rhythmic lament (2 Sm 1:17-27; Am 8:10). However, professional mourners, men and especially women (Jer 9:17-19; Am 5:16), were employed. The book of Lamentations is a fine example of laments and is a reminder that among Jews mourning was not always associated with death. It expressed brokenness of spirit for sin, individual and national. National calamity also evoked great lamentation.<\/p>\n<p>These mourning rites were expressive of great grief. But some of them—tearing clothes, wearing sackcloth, disfiguring oneself with dust and ashes, self-mutilation—point to paroxysms of grief, the religious significance of which now escapes us. This was far removed from mourning as an inner feeling or a mood of the mind. It was not just an involuntary outburst of feeling but rather a deliberate, established ritual. When death occurred, the Israelite wept because it was customary and seemly. The erection of monuments or memorials was not unknown (2 Sm 18:18), but the average Israelite was too poor for this to be a common practice.<\/p>\n<p>Mourning practices in NT times differed little from those described in the OT. Mourning was associated with Christ’s second advent (Mt 24:30), with repentance (Jas 4:8-10), with Christ’s leaving the 12 (Mt 9:15), with deep spirituality (5:4), as well as with death (Mk 5:38-39; Lk 7:13; Jn 11:33).<\/p>\n<p>True, the overthrow of death by Jesus Christ robbed death of its sting and the grave of its victory (1 Cor 15:54-57), but the Christian still mourns, though not as those who have no hope (1 Thes 4:13; Rv 21:4).<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Funeral Customs.<\/p>","summary_ro":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","summary_en":"MOURNING Established ritual for grieving, observed by a dead person’s relatives and friends. It began with the closing of the eyes of the dead (Gn 46:4), the embracing of the body (50:1), and its preparation for burial. The hot climate necessitated that burial take place immediately (Acts 5:1-10). But detailed information about burial earlier than NT times (Mt 27:59; Jn 11:44; 19:39-40) is extremely meager. Excavations suggest that the dead were buried fully clothed but not in coffins. The Is...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33467,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sackcloth","title_en":"Sackcloth","content_ro":"<h3>SACKCLOTH<\/h3>\n<p>Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives.<\/p>\n<p>Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used by the Gibeonites (Jos 9:4; cf. Lv 11:32). A second view is that sackcloth was a small garment resembling a loincloth. Asiatic captives are pictured in such garb. The Hebrew practices of girding the loins with sackcloth (2 Sm 3:31; Is 15:3; 22:12; Jer 4:8) and the placing of sackcloth on the loins (Gn 37:34; 1 Kgs 20:31; Jer 48:37) support this view, though more than one type of garment could have been made from sackcloth. Sackcloth was associated primarily with mourning (Gn 37:34; 1 Kgs 21:27; Lam 2:10). National (2 Kgs 6:30; Neh 9:1; Is 37:1; Jon 3:8) as well as personal crises constituted times for the wearing of sackcloth. Kings (1 Kgs 21:27; 2 Kgs 6:30), priests (Jl 1:13), elders (Lam 2:10), prophets (Is 20:2; Zec 13:4), and cattle (Jon 3:8) all wore sackcloth. Sackcloth was found on the penitent (Neh 9:1; Jer 6:26; cf. Mt 11:21) though such usage was not restricted to Israel (Is 15:3; Jer 49:3; Ez 27:31; Jon 3:5). It has been suggested that the coarse fabric produced physical discomfort and was used to inflict self-punishment on the wearer. There is no evidence, however, to support this position.<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Mourning.<\/p>","content_en":"<h3>SACKCLOTH<\/h3>\n<p>Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives.<\/p>\n<p>Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used by the Gibeonites (Jos 9:4; cf. Lv 11:32). A second view is that sackcloth was a small garment resembling a loincloth. Asiatic captives are pictured in such garb. The Hebrew practices of girding the loins with sackcloth (2 Sm 3:31; Is 15:3; 22:12; Jer 4:8) and the placing of sackcloth on the loins (Gn 37:34; 1 Kgs 20:31; Jer 48:37) support this view, though more than one type of garment could have been made from sackcloth. Sackcloth was associated primarily with mourning (Gn 37:34; 1 Kgs 21:27; Lam 2:10). National (2 Kgs 6:30; Neh 9:1; Is 37:1; Jon 3:8) as well as personal crises constituted times for the wearing of sackcloth. Kings (1 Kgs 21:27; 2 Kgs 6:30), priests (Jl 1:13), elders (Lam 2:10), prophets (Is 20:2; Zec 13:4), and cattle (Jon 3:8) all wore sackcloth. Sackcloth was found on the penitent (Neh 9:1; Jer 6:26; cf. Mt 11:21) though such usage was not restricted to Israel (Is 15:3; Jer 49:3; Ez 27:31; Jon 3:5). It has been suggested that the coarse fabric produced physical discomfort and was used to inflict self-punishment on the wearer. There is no evidence, however, to support this position.<\/p>\n<p><em>See also<\/em> Burial, Burial Customs; Mourning.<\/p>","summary_ro":"SACKCLOTH Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives. Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used...","summary_en":"SACKCLOTH Poor quality material or a garment of goat hair usually worn as a symbol of mourning, but also worn by some prophets and captives. Sackcloth was coarse and probably dark in color (Is 50:3; Rv 6:12). The shape of the garment is disputed. Two views are prominent. One view is that the garment was rectangular, sewn on both sides and one end with spaces left for the head and arms. This shape resembles the grain sacks used by Joseph’s brothers in Egypt (Gn 42:25-27, 35) and the sacks used...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46531,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:31","title_en":"Study Note: 2 Samuel 3:31","content_ro":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","content_en":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","summary_ro":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","summary_en":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:31","title_en":"Study Note: 2 Samuel 3:31","content_ro":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","content_en":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","summary_ro":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","summary_en":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:31","title_en":"Study Note: 2 Samuel 3:31","content_ro":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","content_en":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","summary_ro":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","summary_en":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:31","title_en":"Study Note: 2 Samuel 3:31","content_ro":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","content_en":"<p><strong>3:31<\/strong> <em>David himself walked:<\/em> David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).<\/p>","summary_ro":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","summary_en":"3:31 David himself walked: David’s public presence in the mourning procession, his open weeping at the gravesite (3:32), and his dramatic fast (3:35) made evident to the public that he had not ordered Abner’s killing (3:37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":46532,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:32","title_en":"Study Note: 2 Samuel 3:32","content_ro":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","content_en":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","summary_ro":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","summary_en":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:32","title_en":"Study Note: 2 Samuel 3:32","content_ro":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","content_en":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","summary_ro":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","summary_en":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:32","title_en":"Study Note: 2 Samuel 3:32","content_ro":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","content_en":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","summary_ro":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","summary_en":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:32","title_en":"Study Note: 2 Samuel 3:32","content_ro":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","content_en":"<p><strong>3:32<\/strong> Burying <em>Abner in Hebron<\/em><em>,<\/em> David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.<\/p>","summary_ro":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","summary_en":"3:32 Burying Abner in Hebron, David’s capital city at the time, rather than at some northern site reinforced Abner’s shift of support from Saul to David. Presumably it encouraged others from the northern tribes to follow Abner’s example.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":46533,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:33","title_en":"Study Note: 2 Samuel 3:33","content_ro":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","content_en":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","summary_ro":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","summary_en":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:33","title_en":"Study Note: 2 Samuel 3:33","content_ro":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","content_en":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","summary_ro":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","summary_en":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:33","title_en":"Study Note: 2 Samuel 3:33","content_ro":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","content_en":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","summary_ro":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","summary_en":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:33","title_en":"Study Note: 2 Samuel 3:33","content_ro":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","content_en":"<p><strong>3:33<\/strong> <em>as fools die:<\/em> Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).<\/p>","summary_ro":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","summary_en":"3:33 as fools die: Abner was deceived by Joab, an enemy who posed as a friend (see 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":46534,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:34","title_en":"Study Note: 2 Samuel 3:34","content_ro":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","content_en":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","summary_ro":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","summary_en":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:34","title_en":"Study Note: 2 Samuel 3:34","content_ro":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","content_en":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","summary_ro":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","summary_en":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:34","title_en":"Study Note: 2 Samuel 3:34","content_ro":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","content_en":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","summary_ro":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","summary_en":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:34","title_en":"Study Note: 2 Samuel 3:34","content_ro":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","content_en":"<p><strong>3:34<\/strong> <em>a wicked plot:<\/em> Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.<\/p>","summary_ro":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","summary_en":"3:34 a wicked plot: Normal warfare could not defeat Abner, a seasoned warrior. Only treachery could.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":12057,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fasting Fast","title_en":"Fasting Fast","content_ro":"<h3>FAST, FASTING<\/h3>\n<p>Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food.<\/p>\n<p>Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.<\/p>\n<p>Three types of fast are generally recognized: <em>normal,<\/em> in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; <em>partial,<\/em> in which the diet is limited, though some food is allowed; and <em>absolute,<\/em> in which there is a total abstinence from food and liquids in all forms.<\/p>\n<p>In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him to act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble (2 Sm 12:16-20; 1 Kgs 21:27; Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21; Neh 1:4; Jer 14:12).<\/p>\n<p>Regular fasts were usually for one day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24; 2 Sm 1:12), although there are reports of longer fasts, such as Mordecai’s call for a three-day fast (night and day specified—Est 4:16) and the seven-day fast at Saul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-week fast prior to receiving visions (Dn 9:3; 10:3, 12).<\/p>\n<p>In general, in the OT, fasting was abused. Instead of a sincere act of self-renunciation and submission to God, fasting became externalized as an empty ritual in which a pretense of piety was presented as a public image. Hence, the prophets cry out against the callousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, <span>rsv<\/span>; see Is 58:1-10).<\/p>\n<p>The setting for the NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Vows were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (2 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 2 Esd 5:13).<\/p>\n<p>This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostly in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of mournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.<\/p>\n<p>Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are important: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).<\/p>\n<p>His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prayed, thereby showing his dependence upon God.<\/p>\n<p>Jesus’ words about fasting in the Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus taught instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it a new meaning. Fasting is service to God.<\/p>\n<p>This new understanding of fasting is set within the context of the dawning of the time of salvation. The Bridegroom is here. It is a time of joy, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.<\/p>\n<p>Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by joy and happiness. Yet the kingdom is not fully realized. There is a place for fasting, properly understood. Fasting must be done within the context of the joyful thanksgiving of the new life in Christ. The context of fasting is prayer. It should conform to the same conditions as prayer: unostentatious quietness before God, arising out of gratitude, expressing thanksgiving, grounded in faith, as a means of spiritual growth.<\/p>\n<p><em>See also<\/em> Prayer.<\/p>","content_en":"<h3>FAST, FASTING<\/h3>\n<p>Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food.<\/p>\n<p>Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.<\/p>\n<p>Three types of fast are generally recognized: <em>normal,<\/em> in which there is no intake of food for a prescribed period of time, though there may be an intake of liquids; <em>partial,<\/em> in which the diet is limited, though some food is allowed; and <em>absolute,<\/em> in which there is a total abstinence from food and liquids in all forms.<\/p>\n<p>In the OT the fast was regarded as an act of self-renunciation designed to mollify God’s wrath and move him to act in gracious disposition. In times of emergency, the people fasted to persuade God to spare them from impending calamity (Jgs 20:26; 1 Sm 7:6; 1 Kgs 21:9; 2 Chr 20:3; Jer 36:6, 9). Individuals fasted in the hope that God would liberate them from trouble (2 Sm 12:16-20; 1 Kgs 21:27; Pss 35:13; 69:10). Fasting was accompanied by prayer (Ezr 8:21; Neh 1:4; Jer 14:12).<\/p>\n<p>Regular fasts were usually for one day, morning to evening, with food permitted at night (Jgs 20:26; 1 Sm 14:24; 2 Sm 1:12), although there are reports of longer fasts, such as Mordecai’s call for a three-day fast (night and day specified—Est 4:16) and the seven-day fast at Saul’s death (1 Sm 31:13; 2 Sm 3:35). Among special fasts were Moses’ 40 days on Mt Sinai (Ex 34:28) and Daniel’s three-week fast prior to receiving visions (Dn 9:3; 10:3, 12).<\/p>\n<p>In general, in the OT, fasting was abused. Instead of a sincere act of self-renunciation and submission to God, fasting became externalized as an empty ritual in which a pretense of piety was presented as a public image. Hence, the prophets cry out against the callousness of such hypocrisy. Jeremiah records the Lord as saying, “Though they fast, I will not hear their cry” (Jer 14:12, <span>rsv<\/span>; see Is 58:1-10).<\/p>\n<p>The setting for the NT understanding of fasting lies in the development of the rabbinic tradition that grew out of the period between the Testaments, during which fasting became the distinguishing mark of the pious Jew, even though it was largely still ritualistic. Vows were confirmed by fasting (Tb 7:12), remorse and penitence were accompanied by fasting (2 Esd 10:4), and prayer was supported by fasting (1 Macc 3:47). Special fast days were observed, some voluntarily imposed (2 Macc 13:12; 2 Esd 5:13).<\/p>\n<p>This developed into a rabbinic tradition in which fasting was viewed as meritorious and therefore became the primary act of demonstrating piety. It was, however, a false piety consisting mostly in the externals of fastidious observance of fast days, both public and private. With the exception of ascetic groups such as the disciples of John the Baptist, the prevailing mood of fasting when Jesus appeared on the scene was one of mournful sadness, an obligatory necessity, a self-imposed requirement to produce the discipline of self-denial.<\/p>\n<p>Jesus’ understanding of fasting is significant in that it represents a shift in the role of fasting. His initial attitude undoubtedly reflected the fact that he grew up participating in the regular fasts and therefore shared the prevailing teachings of his day. Yet his mature teaching about fasting breaks with the rabbinic tradition. Two accounts relating to Jesus and fasting are important: his fast as a part of his temptation in the wilderness (Mt 4:2; Lk 4:2), and his teaching about fasting in the Sermon on the Mount (Mt 6:16-18).<\/p>\n<p>His temptation was born out of the context of struggle. Immediately after his baptism, he was cast out into the wilderness by the Spirit to face the temptation of Satan. In the midst of his temptation, he fasted and prayed, thereby showing his dependence upon God.<\/p>\n<p>Jesus’ words about fasting in the Sermon on the Mount constitute a radically different approach to voluntary fasting. In condemning the type of fasting that seeks favor with men by an ostentatious display of outward piety, Jesus taught instead a robust faith that sought genuineness of relation to God through a pure heart. Jesus does not condemn fasting as such, nor does he forbid it. He does, however, give it a new meaning. Fasting is service to God.<\/p>\n<p>This new understanding of fasting is set within the context of the dawning of the time of salvation. The Bridegroom is here. It is a time of joy, not of sorrow. Consequently, the prevailing mood of fasting as mournful stress and pretended piety is inconsistent with the mood of the new age that has begun.<\/p>\n<p>Jesus’ teachings may be summarized: Fasting is transcended by the beginning of the eschatological times. The rule of the Messiah has broken the power of the evil age. Fasting would appear to be no longer consistent with the spirit of thanksgiving and joy that marks the framework of the new age, since the Christian life is not to be dominated by tragedy but by joy and happiness. Yet the kingdom is not fully realized. There is a place for fasting, properly understood. Fasting must be done within the context of the joyful thanksgiving of the new life in Christ. The context of fasting is prayer. It should conform to the same conditions as prayer: unostentatious quietness before God, arising out of gratitude, expressing thanksgiving, grounded in faith, as a means of spiritual growth.<\/p>\n<p><em>See also<\/em> Prayer.<\/p>","summary_ro":"FAST, FASTING Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food. Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty. Three types of...","summary_en":"FAST, FASTING Eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food. Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty. Three types of...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:35","title_en":"Study Note: 2 Samuel 3:35","content_ro":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","content_en":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","summary_ro":"3:35 begged him to eat: See also 12:17.","summary_en":"3:35 begged him to eat: See also 12:17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:35","title_en":"Study Note: 2 Samuel 3:35","content_ro":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","content_en":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","summary_ro":"3:35 begged him to eat: See also 12:17.","summary_en":"3:35 begged him to eat: See also 12:17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:35","title_en":"Study Note: 2 Samuel 3:35","content_ro":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","content_en":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","summary_ro":"3:35 begged him to eat: See also 12:17.","summary_en":"3:35 begged him to eat: See also 12:17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:35","title_en":"Study Note: 2 Samuel 3:35","content_ro":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","content_en":"<p><strong>3:35<\/strong> <em>begged him to eat:<\/em> See also 12:17.<\/p>","summary_ro":"3:35 begged him to eat: See also 12:17.","summary_en":"3:35 begged him to eat: See also 12:17.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":46536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:37","title_en":"Study Note: 2 Samuel 3:37","content_ro":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","content_en":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","summary_ro":"3:37 See study note on 3:31.","summary_en":"3:37 See study note on 3:31.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:37","title_en":"Study Note: 2 Samuel 3:37","content_ro":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","content_en":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","summary_ro":"3:37 See study note on 3:31.","summary_en":"3:37 See study note on 3:31.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:37","title_en":"Study Note: 2 Samuel 3:37","content_ro":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","content_en":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","summary_ro":"3:37 See study note on 3:31.","summary_en":"3:37 See study note on 3:31.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:37","title_en":"Study Note: 2 Samuel 3:37","content_ro":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","content_en":"<p><strong>3:37<\/strong> See study note on 3:31.<\/p>","summary_ro":"3:37 See study note on 3:31.","summary_en":"3:37 See study note on 3:31.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":41352,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68978,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96604,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124230,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abner","title_en":"Abner","content_ro":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","content_en":"<h3>Abner<\/h3>\n<p>Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army.<\/p>\n<p>David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the center and Abner beside him. Abishai and David sneaked into the camp and could have killed Saul. They took some items from beside Saul’s head; then, after retreating, David shouted to waken Saul and Abner and berated Abner for his carelessness.<\/p>\n<p>After Saul and Jonathan died, Abner promoted the interests of Saul’s son Ishbosheth (2 Sam 2:8-12) when the tribe of Judah made David king. During this time, Abner was the real power in the north. When Ishbosheth accused Abner of sleeping with one of Saul’s concubines, Abner turned the northern kingdom over to David. Ishbosheth was later murdered (4:1-12).<\/p>\n<p>During the battle between Ishbosheth and David, Abner was forced in self-defense to kill Joab’s brother Asahel, whom he did not want to kill and had warned to turn back (2:18-32). Abner was then murdered by Joab in calculated revenge (3:22-30), an evil act that David could not prevent (see 3:38-39). David honored Abner with a eulogy, public mourning, and a state funeral (3:31-37). Later, David remembered what had happened and made certain that Joab did not go unpunished for the murder (1 Kgs 2:5-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 14:49-52; 17:55-58; 26:5-16; 2 Sam 2:8-29; 3:6-39; 1 Kgs 2:5, 32<\/p>","summary_ro":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","summary_en":"Abner Abner son of Ner was King Saul’s cousin as well as his general (1 Sam 14:49-52). Saul’s armies won important battles against the Philistines under Abner’s command (1 Sam 17:1-58), and Abner ate at the king’s table with David and Jonathan (1 Sam 20:24-25). Yet Jonathan and David both outshone Abner in Saul’s army. David shamed Abner on one occasion (1 Sam 26:1-25). When Saul was in pursuit of David so as to kill him, he and his troops were camped in a circle with Saul sleeping at the cen...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":41409,"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":69035,"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":96661,"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":124287,"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":39283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zeruiah","title_en":"Zeruiah","content_ro":"<h3>ZERUIAH<\/h3>\n<p>Nahash’s daughter and the sister of Abigail (2 Sm 17:25). Zeruiah eventually bore three sons: Joab, Abishai, and Asahel, all of whom were David’s friends during his reign (2 Sm 2:18; 3:39; 8:16; 18:2).<\/p>","content_en":"<h3>ZERUIAH<\/h3>\n<p>Nahash’s daughter and the sister of Abigail (2 Sm 17:25). Zeruiah eventually bore three sons: Joab, Abishai, and Asahel, all of whom were David’s friends during his reign (2 Sm 2:18; 3:39; 8:16; 18:2).<\/p>","summary_ro":"ZERUIAH Nahash’s daughter and the sister of Abigail (2 Sm 17:25). Zeruiah eventually bore three sons: Joab, Abishai, and Asahel, all of whom were David’s friends during his reign (2 Sm 2:18; 3:39; 8:16; 18:2).","summary_en":"ZERUIAH Nahash’s daughter and the sister of Abigail (2 Sm 17:25). Zeruiah eventually bore three sons: Joab, Abishai, and Asahel, all of whom were David’s friends during his reign (2 Sm 2:18; 3:39; 8:16; 18:2).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:39","title_en":"Study Note: 2 Samuel 3:39","content_ro":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","content_en":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","summary_ro":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","summary_en":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":74163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:39","title_en":"Study Note: 2 Samuel 3:39","content_ro":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","content_en":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","summary_ro":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","summary_en":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:39","title_en":"Study Note: 2 Samuel 3:39","content_ro":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","content_en":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","summary_ro":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","summary_en":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Samuel 3:39","title_en":"Study Note: 2 Samuel 3:39","content_ro":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","content_en":"<p><strong>3:39<\/strong> <em>too strong for me to control:<\/em> Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that <em>the<\/em> <span>Lord<\/span> would <em>repay<\/em> Joab for murdering Abner.<\/p>","summary_ro":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","summary_en":"3:39 too strong for me to control: Just as Ishbosheth could not control Abner, David could not control Joab. However, David had faith that the Lord would repay Joab for murdering Abner.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
2 Samuel 3
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨