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Daniel 1

¹ În al treilea an al domniei lui Ioiachim, împăratul lui Iuda, Nebucadneţar, împăratul Babilonului, a venit împotriva Ierusalimului, şi l-a împresurat.

² Domnul a dat în mânile lui pe Ioiachim, împăratul lui Iuda, şi o parte din vasele Casei lui Dumnezeu. Nebucadneţar a dus vasele în ţara Şinear, în casa dumnezeului său, le-a pus în casa vistieriei dumnezeului său.

³ Împăratul a dat poruncă lui Aşpenaz, căpetenia famenilor săi dregători, să-i aducă vreo cîţiva din copiii lui Israel de neam împărătesc şi de viţă boierească,

⁴ nişte tineri fără vreun cusur trupesc, frumoşi la chip, înzestraţi cu înţelepciune în orice ramură a ştiinţei, cu minte ageră şi pricepere, în stare să slujească în casa împăratului, şi pe cari să-i înveţe scrierea şi limba Haldeilor.

⁵ Împăratul le-a rânduit pe fiecare zi o parte din bucatele dela masa lui şi din vinul de care bea el, vrând să-i crească timp de trei ani, după cari aveau să fie în slujba împăratului.

⁶ Printre ei erau, dintre copiii lui Iuda: Daniel, Hanania, Mişael şi Azaria.

⁷ Căpetenia famenilor dregători le-a pus însă alte nume, şi anume: lui Daniel i-a pus numele Beltşaţar, lui Hanania Şadrac, lui Mişael Meşac, şi lui Azaria Abed-Nego.

⁸ Daniel s-a hotărât să nu se spurce cu bucatele alese ale împăratului şi cu vinul pe care-l bea împăratul, şi a rugat pe căpetenia famenilor dregători să nu-l silească să se spurce.

⁹ Dumnezeu a făcut ca Daniel să capete bunăvoinţă şi trecere înaintea căpeteniei famenilor dregători.

¹⁰ Căpetenia famenilor a zis lui Daniel: ,,Mă tem numai de domnul meu împăratul, care a hotărât ce trebuie să mâncaţi şi să beţi, ca nu cumva să vadă feţele voastre mai triste decât ale celorlalţi tineri de vârsta voastră, şi să-mi puneţi astfel capul în primejdie înaintea împăratului``.

¹¹ Atunci Daniel a zis îngrijitorului, căruia îi încredinţase căpetenia famenilor privegherea asupra lui Daniel, Hanania, Mişael şi Azaria:

¹² ,,Încearcă pe robii tăi zece zile, şi să ni se dea de mâncat zarzavaturi şi apă de băut;

¹³ să te uiţi apoi la faţa noastră şi la a celorlalţi tineri cari mănâncă din bucatele împăratului, şi să faci cu robii tăi după cele ce vei vedea!``

¹⁴ El i-a ascultat în privinţa aceasta, şi i-a încercat zece zile.

¹⁵ După cele zece zile, ei erau mai bine la faţă şi mai graşi decât toţi tinerii cari mâncau din bucatele împăratului.

¹⁶ Îngrijitorul lua bucatele şi vinul cari le erau rânduite, şi le dădea zazavaturi.

¹⁷ Dumnezeu a dat acestor patru tineri ştiinţă şi pricepere pentru tot felul de scrieri, şi înţelepciune; mai ales însă a făcut pe Daniel priceput în toate vedeniile şi în toate visele.

¹⁸ La vremea sorocită de împărat ca să-i aducă la el, căpetenia famenilor i-a adus înaintea lui Nebucadneţar.

¹⁹ Împăratul a stat de vorbă cu ei: dar între toţi tinerii aceia, nu s-a găsit niciunul ca Daniel, Hanania, Mişael şi Azaria. De aceea ei au fost primiţi în slujba împăratului.

²⁰ În toate lucrurile cari cereau înţelepciune şi pricepere, şi despre cari îi întreba împăratul, îi găsea de zece ori mai destoinici decât toţi vrăjitorii şi cititorii în stele, cari erau în toată împărăţia lui.

²¹ Aşa a dus-o Daniel până în anul dintâi al împăratului Cir.

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Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41962,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":41964,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69320,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69588,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69590,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96946,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97214,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97216,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124572,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Babylon","title_en":"Babylon","content_ro":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","content_en":"<h3>Babylon<\/h3>\nBabylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride.<\/p>\nBabylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own identity apart from the Creator. It was this proud civilization that Abraham and his family left when they traveled out of Ur of the Chaldeans around 2000 BC<\/span>. Even though Babylon was ruled by many kingdoms throughout the centuries, the city remained a cultural and religious figurehead.<\/p>\nSumerian Civilization (3200–2000 BC<\/span>)<\/p>\nThe first great civilization to flourish in Babylonia was Sumer, centered south of Babylon. The Sumerians invented cuneiform writing, which was used by Mesopotamian cultures for three thousand years.<\/p>\nThe Akkadian Empire (2334–2154 BC<\/span>)<\/p>\nTo the north of Babylon, Akkadian king Sargon I (2339–2279 BC<\/span>) founded the capital city of Akkad and gained political and cultural supremacy over Mesopotamia. The Akkadian Empire lasted for nearly two centuries.<\/p>\nFirst Babylonian Kingdom (1900–1600 BC<\/span>)<\/p>\nDuring the period of the Akkadian Empire, Semitic-speaking nomads from Syria called Amurru (“Amorites”), regarded as barbarians by the urbane Babylonians, began migrating into Babylonia, where they eventually established a new Babylonian kingdom under Amorite control. The sixth king of that dynasty was Hammurabi (1792–1750 BC<\/span>), who enlarged the kingdom significantly. Babylon’s glory, however, was short-lived; the kingdom shriveled under Hammurabi’s son and lasted only another century.<\/p>\nAssyrian Domination (900–614 BC<\/span>)<\/p>\nIn 851 BC<\/span> Assyrian king Shalmaneser III (858–824 BC<\/span>) entered Babylon but treated the ancient city with respect and left its king on his throne as a vassal. A century and a half later (around 705 BC<\/span>), a Babylonian vassal-king named Merodach-baladan organized a revolution, and he sent ambassadors to King Hezekiah of Judah for support (see 2 Kgs 20:12-19; Isa 39). Assyria quickly crushed Merodach-baladan’s revolution, and Assyria’s domination continued for another century.<\/p>\nNeo-Babylonian Empire (612–539 BC<\/span>)<\/p>\nThe Chaldean prince Nabopolassar seized the throne of Babylon (625–605 BC<\/span>) and put an end to the Assyrian Empire. Under his son Nebuchadnezzar II (605–562 BC<\/span>), Babylon was master of the Near East, a city of splendor (see Dan 1–4).<\/p>\nNebuchadnezzar was eventually succeeded by a high diplomatic official named Nabonidus (555–539 BC<\/span>), who neglected Babylon and lost its support. When Cyrus II of Persia (559–530 BC<\/span>) attacked the city in October 539 BC<\/span> (see Dan 5:30-31 and study note on Dan 5:31), the city gave itself up without a battle. That surrender marked the end of independent Babylon.<\/p>\nThe Symbolic Enemy of God’s People<\/p>\nIn 1 Peter and Revelation, Rome is personified as “Babylon the Great, Mother of all Prostitutes and Obscenities in the World” (Rev 17:5)—a dreadfully immoral center of wealth and commerce, ruling over the kings of the earth and persecuting God’s people. The kings and merchants of the earth will mourn her demise (Rev 18:9-19), but God’s people will rejoice that their oppression has ended and will worship God freely.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 10:8-9; 11:1-9; 2 Kgs 20:12-19; 24:1–25:30; Isa 39; Dan 1–5; 1 Pet 5:13; Rev 14:8; 16:19; 17:5; 18:2-21; 19:2<\/p>","summary_ro":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","summary_en":"Babylon Babylon, one of the world’s most ancient cities, was the center of the Babylonian civilization and is an enduring symbol for defiant human pride. Babylon was founded a few generations after the Flood by Nimrod (Gen 10:8-10), one of history’s first powerful overlords. Babylon takes its name from Babel, a word that means “gate of god” in the Babylonian language. Babylon was probably the location of the tower of Babel (Gen 11:1-9), an early attempt by humanity to construct their own iden...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124840,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124842,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Nebuchadnezzar II","title_en":"Nebuchadnezzar II","content_ro":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","content_en":"<h3>Nebuchadnezzar II<\/h3>\nKing Nebuchadnezzar II reigned over Babylon from 605 to 562 BC<\/span>. He secured and extended the empire of his father, Nabopolassar (626–605 BC<\/span>). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments.<\/p>\nIn 626 BC<\/span>, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC<\/span>, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Assyrians at Haran in 609 BC<\/span>. By the time of this battle, Nabopolassar’s son Nebuchadnezzar played a leading role in the army. In 605 BC<\/span>, Nebuchadnezzar defeated the remnant of the Assyrian army at Carchemish; this victory also pushed the Egyptians back within their borders. In the same year, Nabopolassar died and his son became king.<\/p>\nFollowing his victory at Carchemish in 605 BC<\/span>, Nebuchadnezzar conquered Syria and surrounding areas, including Judah. In that year, Nebuchadnezzar besieged Jerusalem for the first time (2 Kgs 24:1; 1:1-2). He took away a number of the Temple vessels and some of the leading young citizens of Judah, including Daniel and his three friends. Nebuchadnezzar captured Jerusalem again in 597 BC<\/span> (2 Kgs 24:10-17). He later besieged Jerusalem in 588 BC<\/span> and destroyed the city and Temple in 586 BC<\/span>, exiling most of the remaining people (2 Kgs 25:1-21).<\/p>\nA detailed and interesting personal description of Nebuchadnezzar is found in Daniel. He brought Daniel and his friends to Babylon in order to educate them in the ways of Babylonia, but God used Daniel to teach Nebuchadnezzar about himself. After being humbled for his great pride (Dan 4:28-33), Nebuchadnezzar acknowledged the Lord’s sovereignty and power (4:34-37), though he probably never worshiped the true God exclusively.<\/p>\nPassages for Further Study<\/strong><\/p>\n2 Kgs 24:1–25:30; 2 Chr 36:6-21; Jer 21:1-10; 22:24-27; 24:1; 25:1-14; 27:4-8; 28:14; 29:1-23; 32:1-5, 26-31; 34:1-3; 37:1; 39:1-14; 43:10-13; 46:2, 13-26; 49:28-33; 50:17; 51:34; 52:4-16, 28-30; Ezek 26:7; 29:18-20; 30:10-11; Dan 1:1–4:37<\/p>","summary_ro":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","summary_en":"Nebuchadnezzar II King Nebuchadnezzar II reigned over Babylon from 605 to 562 BC. He secured and extended the empire of his father, Nabopolassar (626–605 BC). Beyond the scriptural record, many ancient Babylonian documents report Nebuchadnezzar’s accomplishments. In 626 BC, Babylon, like Judah, was under the domination of Assyria, but in that year Nabopolassar began a revolt that would change the world. In 612 BC, the Babylonians captured Nineveh, Assyria’s capital, and again defeated the Ass...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4218,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Belteshazzar","title_en":"Belteshazzar","content_ro":"<h3>BELTESHAZZAR<\/h3>\nDaniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See<\/em> Daniel (Person) #3.<\/p>","content_en":"<h3>BELTESHAZZAR<\/h3>\nDaniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See<\/em> Daniel (Person) #3.<\/p>","summary_ro":"BELTESHAZZAR Daniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See Daniel (Person) #3.","summary_en":"BELTESHAZZAR Daniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See Daniel (Person) #3.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6199,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Chaldea*, Chaldeans","title_en":"Chaldea*, Chaldeans","content_ro":"<h3>CHALDEA*, CHALDEANS<\/h3>\nAncient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated with the patriarch Abraham, whose Mesopotamian home was “Ur of the Chaldeans” (Gn 11:28).<\/p>\nThe Land and People<\/p>\nUntil the end of the eighth century BC<\/span>, Chaldea referred only to a small territory in southern Babylonia. Within 100 years, following a rapid and successful bid for power, it embraced all of Babylonia. At that time it included the territory from Baghdad on the Tigris River to the Persian Gulf and extended up the Euphrates River as far as the city of Hit. Although Chaldea is usually placed between the Tigris and Euphrates, it reached into the flatlands between the Tigris and the Zagros Mountains to the east and also included some land west of the Euphrates. The Arabian Desert formed its western boundary. Chaldea rarely exceeded 40 miles (64.4 kilometers) in width, having an area of about 8,000 square miles (12,872 square kilometers), approximately the size of New Jersey. On today’s map Chaldea falls inside Iraq, with its southwestern tip touching the small kingdom of Kuwait.<\/p>\nHistory<\/p>\nFirst mention of the Chaldeans is found in the Assyrian annals of Ashurnasirpal II (885–860 BC<\/span>), leading some authorities to suggest that they entered Babylonia about 1000 BC<\/span>. They are usually associated (though not identified) with the Semitic Aramean tribes who were constantly pushing their way from the western deserts into Mesopotamia. They settled primarily in the southern tip of Babylonia, at the northern end of the Persian Gulf, perhaps centuries before the Assyrian annals mentioned them.<\/p>\nJob 1:17 mentions three bands of Chaldeans who participated in a raid against Job’s camels and servants, probably in the vicinity of Edom or northern Arabia. Their presence in those regions does not necessarily mean they lived nearby, since armies from Babylonia (Sinar) and Elam ranged as far as Palestine centuries earlier (Gn 14:1-2).<\/p>\n<h5>Under Assyrian Rule<\/h5>\nLiving by the marshes and lakes of the extreme south, the Chaldeans maintained a high degree of independence, even when Assyrian dominion extended over them. It was difficult for invading armies to maneuver in the Chaldean marshes. As a result, the Chaldeans resisted paying taxes or providing any form of service to the Assyrian government. When the Assyrians sought to limit their freedom, the Chaldeans turned to guerrilla warfare and political intrigue. They were quick to disregard treaties or to switch alliances as circumstances dictated. Under Assyrian rule, whereas the native residents of Babylonian cities were generally content, the Chaldeans became the leaders of a national independence movement. For 250 years the Assyrians had to enforce their dominion against persistent Chaldean attempts to assert their autonomy and influence.<\/p>\nFinally, in 721 BC<\/span> the Chaldean leader Marduk-apla-iddina II (known as Merodach-baladan in 2 Kgs 20:12 and Is 39:1, who sent an embassy to Hezekiah, king of Judah) entered Babylon and claimed the kingship of Babylonia, a position long appointed by the Assyrian king. Crafty and resourceful, he successfully maintained his claim for 10 years before being driven back into his own southern territory by Assyria’s Sargon II. On Sargon’s death in 705 BC<\/span>, he reasserted his claim but was defeated by the new Assyrian king, Sennacherib, who destroyed Babylon as a lesson to the Chaldeans and their allies.<\/p>\nSennacherib’s son and successor, Esarhaddon, pursued a policy of conciliation with the Babylonians and rebuilt their capital city, a gesture that effectively neutralized Chaldean agitation and inaugurated a period of peace that lasted over 30 years. The last unsuccessful revolt occurred under Ashurbanipal’s reign and was actually instigated by his brother, whom the Assyrian king had appointed to the Babylonian throne. The Chaldeans gladly joined the rebellion, which was crushed in 648 BC<\/span>.<\/p>\n<h5>The Neo-Babylonian Empire<\/h5>\nTwo decades later, at the time of Ashurbanipal’s death, Assyrian power suddenly and dramatically slipped. Nabopolassar, a Chaldean governor, took the opportunity to drive the Assyrians out of Babylonia. He became king of Babylon in 625 BC<\/span>. Allied with the Medes, the Babylonians went on to destroy the Assyrian Empire, capturing the capital cities of Asshur in 614 and Nineveh in 612. They divided the conquered lands with the Medes and annexed the Assyrian regions west and south of the Tigris, creating a new Babylonian Empire. (The first Babylonian Empire, with which Hammurabi is associated, had flourished over 1,000 years earlier.) Throughout the Near East, Chaldea and Babylonia became synonymous.<\/p>\nDuring the long and brilliant reign of Nabopolassar’s son Nebuchadnezzar (or Nebuchadrezzar) II, the empire reached its zenith. As crown prince, he won a decisive victory in 605 BC<\/span> over the Egyptians at Carchemish (the battle mentioned in 2 Chr 35:20), which effectively established Babylonian supremacy in the Near East (see 2 Kgs 24:7). That same year the southern kingdom of Judah became a vassal nation to Babylon. Nebuchadnezzar won the submission of King Jehoiachim, carried off the choicest articles from the temple for his own temple in Babylon, and took the outstanding leaders and youth of Judah captive (2 Kgs 24:1; 2 Chr 36:5-7; Dn 1:1-4). When Judah revolted several years later at the instigation of Egypt, the Chaldean army captured Jerusalem in 597 BC<\/span>. Judah’s new king, Jehoiachin, was deposed at that time together with more of its leaders (2 Kgs 24:8-16). A second revolt in 594 BC<\/span> by the Chaldean-appointed king (Zedekiah) resulted in a third invasion, the destruction of Jerusalem in 586 BC<\/span>, and the exile of most of Judah’s citizens (2 Kgs 24:20–25:12; 2 Chr 36:11-21). With the booty from that and other conquests, Nebuchadnezzar built Babylon into one of the most dazzling cities in the ancient world. His projects included the Hanging Gardens (one of the seven wonders of the ancient world), the Ishtar Gate, and a 17-mile (27-kilometer) outer wall designed for defense of the city. His pride in such accomplishments eventually brought the judgment of God (Dn 4:30-33).<\/p>\nNebuchadnezzar was succeeded by his son Amel-marduk (Evil-merodach in 2 Kgs 25:27 and Jer 52:31, remembered there for his special kindness to the exiled king Jehoiachin). After two years he was killed in an armed rebellion led by his brother-in-law, Nergal-shar-usur (Nergal-sharezer of Jer 39:3), who attempted to establish his own dynasty. After a four-year reign Nergal-shar-usur was succeeded by his son, who lasted only a few months before being ousted by a usurper, Nabonidus.<\/p>\n\n<h5>The Fall of Babylon<\/h5>\nNabonidus was the last of the Chaldean monarchs. His installation as king was supported by many Babylonian officials. They were watching their former allies, the Medes, gradually become a rival power and saw in Nabonidus a ruler strong enough to meet their threat. Strong or not, his attempts to reform Babylonian religion proved extremely unpopular, and his efforts to strengthen the economy were unsuccessful. Both facts made Babylon an unpleasant residence for Nabonidus; during one extended absence from the capital city, he installed his son Belshazzar as co-regent. (Belshazzar’s position explains why he is described as the king of Babylon in the OT book of Daniel and why in Dn 5:7 he could make Daniel only “the third ruler in the kingdom.”)<\/p>\nWhile Belshazzar was handling government affairs, the famous incident of the “writing on the wall” occurred, ominously predicting Babylon’s downfall (Dn 5). The Elamites, in fact, were already attacking the empire’s eastern flank. Rumors of Persian power in the north brought Nabonidus back to Babylon just in time for an invasion by the Persian king, Cyrus the Great. Cyrus took Babylon without a fight, putting an end both to Chaldean power and to the Neo-Babylonian Empire.<\/p>\nSee also<\/em> Assyria, Assyrians; Astrology; Babylon, Babylonia; Daniel, Book of; Diaspora of the Jews; Nebuchadnezzar, Nebuchadrezzar; Ur (Place).<\/p>","content_en":"<h3>CHALDEA*, CHALDEANS<\/h3>\nAncient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated with the patriarch Abraham, whose Mesopotamian home was “Ur of the Chaldeans” (Gn 11:28).<\/p>\nThe Land and People<\/p>\nUntil the end of the eighth century BC<\/span>, Chaldea referred only to a small territory in southern Babylonia. Within 100 years, following a rapid and successful bid for power, it embraced all of Babylonia. At that time it included the territory from Baghdad on the Tigris River to the Persian Gulf and extended up the Euphrates River as far as the city of Hit. Although Chaldea is usually placed between the Tigris and Euphrates, it reached into the flatlands between the Tigris and the Zagros Mountains to the east and also included some land west of the Euphrates. The Arabian Desert formed its western boundary. Chaldea rarely exceeded 40 miles (64.4 kilometers) in width, having an area of about 8,000 square miles (12,872 square kilometers), approximately the size of New Jersey. On today’s map Chaldea falls inside Iraq, with its southwestern tip touching the small kingdom of Kuwait.<\/p>\nHistory<\/p>\nFirst mention of the Chaldeans is found in the Assyrian annals of Ashurnasirpal II (885–860 BC<\/span>), leading some authorities to suggest that they entered Babylonia about 1000 BC<\/span>. They are usually associated (though not identified) with the Semitic Aramean tribes who were constantly pushing their way from the western deserts into Mesopotamia. They settled primarily in the southern tip of Babylonia, at the northern end of the Persian Gulf, perhaps centuries before the Assyrian annals mentioned them.<\/p>\nJob 1:17 mentions three bands of Chaldeans who participated in a raid against Job’s camels and servants, probably in the vicinity of Edom or northern Arabia. Their presence in those regions does not necessarily mean they lived nearby, since armies from Babylonia (Sinar) and Elam ranged as far as Palestine centuries earlier (Gn 14:1-2).<\/p>\n<h5>Under Assyrian Rule<\/h5>\nLiving by the marshes and lakes of the extreme south, the Chaldeans maintained a high degree of independence, even when Assyrian dominion extended over them. It was difficult for invading armies to maneuver in the Chaldean marshes. As a result, the Chaldeans resisted paying taxes or providing any form of service to the Assyrian government. When the Assyrians sought to limit their freedom, the Chaldeans turned to guerrilla warfare and political intrigue. They were quick to disregard treaties or to switch alliances as circumstances dictated. Under Assyrian rule, whereas the native residents of Babylonian cities were generally content, the Chaldeans became the leaders of a national independence movement. For 250 years the Assyrians had to enforce their dominion against persistent Chaldean attempts to assert their autonomy and influence.<\/p>\nFinally, in 721 BC<\/span> the Chaldean leader Marduk-apla-iddina II (known as Merodach-baladan in 2 Kgs 20:12 and Is 39:1, who sent an embassy to Hezekiah, king of Judah) entered Babylon and claimed the kingship of Babylonia, a position long appointed by the Assyrian king. Crafty and resourceful, he successfully maintained his claim for 10 years before being driven back into his own southern territory by Assyria’s Sargon II. On Sargon’s death in 705 BC<\/span>, he reasserted his claim but was defeated by the new Assyrian king, Sennacherib, who destroyed Babylon as a lesson to the Chaldeans and their allies.<\/p>\nSennacherib’s son and successor, Esarhaddon, pursued a policy of conciliation with the Babylonians and rebuilt their capital city, a gesture that effectively neutralized Chaldean agitation and inaugurated a period of peace that lasted over 30 years. The last unsuccessful revolt occurred under Ashurbanipal’s reign and was actually instigated by his brother, whom the Assyrian king had appointed to the Babylonian throne. The Chaldeans gladly joined the rebellion, which was crushed in 648 BC<\/span>.<\/p>\n<h5>The Neo-Babylonian Empire<\/h5>\nTwo decades later, at the time of Ashurbanipal’s death, Assyrian power suddenly and dramatically slipped. Nabopolassar, a Chaldean governor, took the opportunity to drive the Assyrians out of Babylonia. He became king of Babylon in 625 BC<\/span>. Allied with the Medes, the Babylonians went on to destroy the Assyrian Empire, capturing the capital cities of Asshur in 614 and Nineveh in 612. They divided the conquered lands with the Medes and annexed the Assyrian regions west and south of the Tigris, creating a new Babylonian Empire. (The first Babylonian Empire, with which Hammurabi is associated, had flourished over 1,000 years earlier.) Throughout the Near East, Chaldea and Babylonia became synonymous.<\/p>\nDuring the long and brilliant reign of Nabopolassar’s son Nebuchadnezzar (or Nebuchadrezzar) II, the empire reached its zenith. As crown prince, he won a decisive victory in 605 BC<\/span> over the Egyptians at Carchemish (the battle mentioned in 2 Chr 35:20), which effectively established Babylonian supremacy in the Near East (see 2 Kgs 24:7). That same year the southern kingdom of Judah became a vassal nation to Babylon. Nebuchadnezzar won the submission of King Jehoiachim, carried off the choicest articles from the temple for his own temple in Babylon, and took the outstanding leaders and youth of Judah captive (2 Kgs 24:1; 2 Chr 36:5-7; Dn 1:1-4). When Judah revolted several years later at the instigation of Egypt, the Chaldean army captured Jerusalem in 597 BC<\/span>. Judah’s new king, Jehoiachin, was deposed at that time together with more of its leaders (2 Kgs 24:8-16). A second revolt in 594 BC<\/span> by the Chaldean-appointed king (Zedekiah) resulted in a third invasion, the destruction of Jerusalem in 586 BC<\/span>, and the exile of most of Judah’s citizens (2 Kgs 24:20–25:12; 2 Chr 36:11-21). With the booty from that and other conquests, Nebuchadnezzar built Babylon into one of the most dazzling cities in the ancient world. His projects included the Hanging Gardens (one of the seven wonders of the ancient world), the Ishtar Gate, and a 17-mile (27-kilometer) outer wall designed for defense of the city. His pride in such accomplishments eventually brought the judgment of God (Dn 4:30-33).<\/p>\nNebuchadnezzar was succeeded by his son Amel-marduk (Evil-merodach in 2 Kgs 25:27 and Jer 52:31, remembered there for his special kindness to the exiled king Jehoiachin). After two years he was killed in an armed rebellion led by his brother-in-law, Nergal-shar-usur (Nergal-sharezer of Jer 39:3), who attempted to establish his own dynasty. After a four-year reign Nergal-shar-usur was succeeded by his son, who lasted only a few months before being ousted by a usurper, Nabonidus.<\/p>\n\n<h5>The Fall of Babylon<\/h5>\nNabonidus was the last of the Chaldean monarchs. His installation as king was supported by many Babylonian officials. They were watching their former allies, the Medes, gradually become a rival power and saw in Nabonidus a ruler strong enough to meet their threat. Strong or not, his attempts to reform Babylonian religion proved extremely unpopular, and his efforts to strengthen the economy were unsuccessful. Both facts made Babylon an unpleasant residence for Nabonidus; during one extended absence from the capital city, he installed his son Belshazzar as co-regent. (Belshazzar’s position explains why he is described as the king of Babylon in the OT book of Daniel and why in Dn 5:7 he could make Daniel only “the third ruler in the kingdom.”)<\/p>\nWhile Belshazzar was handling government affairs, the famous incident of the “writing on the wall” occurred, ominously predicting Babylon’s downfall (Dn 5). The Elamites, in fact, were already attacking the empire’s eastern flank. Rumors of Persian power in the north brought Nabonidus back to Babylon just in time for an invasion by the Persian king, Cyrus the Great. Cyrus took Babylon without a fight, putting an end both to Chaldean power and to the Neo-Babylonian Empire.<\/p>\nSee also<\/em> Assyria, Assyrians; Astrology; Babylon, Babylonia; Daniel, Book of; Diaspora of the Jews; Nebuchadnezzar, Nebuchadrezzar; Ur (Place).<\/p>","summary_ro":"CHALDEA*, CHALDEANS Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated wit...","summary_en":"CHALDEA*, CHALDEANS Ancient region in Mesopotamia and its inhabitants. The name comes from the Chaldean (or Kaldu) tribes that shared Babylonia in southeastern Mesopotamia with several other peoples, especially the Sumerians and Akkadians. After the old Babylonian Empire was absorbed by the Assyrians, the Chaldeans under Nebuchadnezzar’s leadership took control and built a Neo-Babylonian Empire that dominated the Near East for nearly a century. The region called Chaldea is also associated wit...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8555,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Daniel","title_en":"Additions to Daniel","content_ro":"<h3>DANIEL, Additions to<\/h3>\nPart of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the colorful story of Susanna, a maiden whom Daniel saved from execution, brought about by a false accusation of adultery. Susanna’s location in the text varies. The Septuagint and the Latin Vulgate place it after Daniel 12. Other ancient versions, such as the Old Latin, Coptic, and Arabic versions place it before chapter 1 because of Daniel’s apparent youth. The third addition, Bel and the Dragon, tells how Daniel duped pagan priests and killed a dragon “without sword or club.” The Roman Catholic Church accepts this material as canonical.<\/p>\nPreview<\/p>\n• Prayer of Azariah and the Song of the Three Young Men<\/p>\n• Susanna and the Elders<\/p>\n• Bel and the Dragon<\/p>\nPrayer of Azariah and the Song of the Three Young Men<\/p>\nPrayer for deliverance and hymn of praise attributed to three young Jews thrown into King Nebuchadnezzar’s fiery furnace. Along with Daniel, the three youths had been taken into the court of the Babylonian king during the exile of the kingdom of Judah (Dn 1:1-6). Azariah was given the Babylonian name Abednego (v 7). He and his two friends were condemned to death for refusing to worship the king’s gold statue (3:1-23) but were so miraculously preserved from burning that “they didn’t even smell of smoke” (vv 24-27). Acknowledging that the God whom they worshiped had saved them, the king commanded that none of his subjects should ever dishonor the God of the Jews (vv 28-30).<\/p>\nThe Prayer and Song are among several “Additions to Daniel” found in early Greek and Latin versions but not in the original Hebrew and Aramaic texts. The additions seem to date from the intertestamental period of Jewish history, but the language of their composition is not certain. These two works, possibly composed in Hebrew, appear first in Greek in the Septuagint translation of the OT made in the second or third century BC<\/span>. They were inserted in a logical place in the biblical narrative, following Daniel 3:23. Thus, the Septuagint version of Daniel contained 68 additional verses between 3:23 and 3:24, the first 22 being the Prayer of Azariah.<\/p>\nIn the fourth century AD<\/span>, when Jerome translated the Bible into Latin, he realized that the Prayer, the Song, and several stories added onto the end of the book of Daniel (Susanna and the Elders; Bel and the Dragon) were not in the original texts, but he left them in place. Altogether, Jerome’s Vulgate Bible included 14 or 15 books or portions of books not recognized by Jewish scholars as part of their Scriptures. These writings are now known as the OT Apocrypha, and are usually omitted from Protestant Bibles. When Martin Luther translated the Bible into German in AD<\/span> 1534, he collected them in a separate section at the end of the OT with a note that the Apocrypha (plural form of a Greek word meaning “hidden”) were “useful and good to read” even if not “equal to the sacred Scriptures.”<\/p>\nAzariah’s prayer is certainly “useful and good” as a model prayer, being very similar to Daniel’s prayer (Dn 9:3-19) and to several of the biblical psalms (compare Pss 31 and 51). It contains confession and repentance as well as a plea for deliverance. Azariah admits that God’s people deserve his righteous judgment “because of our sins,” but he pleads with God to remember his promise to bless the descendants of Abraham, Isaac, and Jacob. He offers as sacrifice “a contrite heart and a humble spirit,” dedicating himself and his companions to God.<\/p>\nAfter Azariah’s prayer comes an account of how “the angel of the Lord” came down and “made the midst of the furnace like a moist whistling wind,” causing the three rescued youths to praise God “as with one mouth.” Their song, like Psalm 148, calls upon all of creation to “bless the Lord.”<\/p>\nSusanna and the Elders<\/p>\nIn the Greek Septuagint and the Latin Vulgate, it follows the canonical conclusion of Daniel. It was probably written by a Jew who lived in Palestine in the middle of the first century before Christ. The setting of the story, however, is in Babylon.<\/p>\nSusanna, daughter of Hilkiah, was a very beautiful woman married to Joakim, a rich man of distinction. Joakim’s distinction increased in the community when he opened up his beautiful garden to the Jewish community in exile. It was a proper meeting place for the elders and judges. Trouble arose when two elders recently elected as judges were filled with lust for Susanna. Their office as judge brought them back to Joakim’s garden whenever the court was in session. At opportune times the two judges, who knew nothing of each other’s desires, feasted their eyes on her beauty. One day they found themselves in a situation wherein they were forced to admit their passions to each other. The impropriety of their thoughts resulted in a plot to seduce Susanna quietly.<\/p>\nSusanna, who was used to bathing herself in the garden pool to cool herself off in the heat of the day, came to the pool with her two maids for the purpose of bathing. The three ladies were unaware of the presence of the two judges, who had hidden themselves. When the two maids left to bring Susanna soap and olive oil, the judges took the occasion to present themselves to Susanna. They admitted to her their sexual desire for her and requested her permission to have relations with her. Their legal minds had devised a trap so that, if Susanna were to refuse them, a case would be presented in court according to which they would claim to have witnessed Susanna’s adulterous relation with a young man. Susanna, believing that adultery was a grievous sin against the Lord punishable by death, refused the judges, shouted for help, and hoped to be sustained by the members of her household. During the resulting tumult, the judges falsely accused Susanna to her servants.<\/p>\nThe piety of Susanna was tested in a court that favored the case of the judges. Since they were men of social standing in the community and they were united in their witness against Susanna, she had no chance for a fair trial. The court judged her guilty of adultery and condemned her to death. Her execution was delayed by the counsel of a young man named Daniel. He requested that the trial be reopened on the ground that the witnesses had not been cross-examined. In a separate cross-examination, it was discovered that their testimony did not corroborate. The one had seen Susanna with her young man under a clove tree and the other had seen them together under an oak tree. At the contradiction of the testimony, the assembly admitted the false evidence of the judges and the innocence of Susanna. Instead of Susanna, the two judges were put to death on the ground of having given false witness.<\/p>\nThe purpose of the story is threefold. It celebrates the piety and virtue of Susanna and the corruption of the judges, who “no longer prayed to God, but let their thoughts stray from him and forgot” the claims of morality. Second, it challenges the traditional legal method by which two witnesses could falsely accuse a man and their testimony was accepted as true. Naboth, Jesus, and others had been accused by false witnesses and found guilty without any cross-examination. Third, the story introduces the reader to Daniel, who is here pictured as a young, wise man whose wisdom challenges that of the elders.<\/p>\nBel and the Dragon<\/p>\nThe book has always been regarded as apocryphal by the Protestant churches but was confirmed as canonical by the Roman Catholic Church at the Council of Trent (1545–63).<\/p>\nThe book contains two tales of Daniel, that is, the story of Bel and the story of the Dragon. The setting is in Babylon during the reign of Cyrus. Daniel was highly honored and was living as companion to the king but continued to worship God and to pray. Among the gods worshiped by Cyrus and the Babylonians, one of the greatest was Bel, or Marduk (OT Merodach).<\/p>\nOne day the king ordered Daniel to worship Bel because he was a powerful god, a fact supposedly proven by his voracious appetite. The king explained that Bel consumed 12 bushels (432 liters) of flour, 40 sheep, and 50 gallons (189 liters) of wine left for him daily in the temple. To the local people, Bel was obviously a mighty god. Daniel pointed out to the king that an idol made of clay and bronze could not possibly be consuming the food, and Daniel offered to prove it. In anger the king sent for the priests and demanded to know what happened to the food. They assured him that it was indeed eaten by the god.<\/p>\nThe next day the food was taken to the temple and placed on the table as usual. Unknown to the priests, Daniel had his servants sprinkle the floor with fine ashes. The temple was then sealed with the signet rings of the king and several of the priests. The next morning the seal was found intact and the group entered the temple. Seeing the table empty, the king rejoiced in the power of Bel. Daniel, however, pointed to many footprints clearly visible in the ashes, revealing to the king the trickery of the priests. They confessed that they had been entering by a secret door and removing the food. Cyrus ordered the 70 priests and their families killed and permitted Daniel to destroy the pagan temple.<\/p>\nThe second tale recounts events surrounding the worship of a dragon (possibly a serpent). The Babylonians venerated a dragon that, as the king pointed out to Daniel, was very much alive. Here there was no possibility of trickery, since all had seen the dragon eat and drink. But Daniel again refused the king’s request to worship an idol. Further, Daniel asked permission to kill the dragon without using either sword or staff, a seemingly impossible task. Receiving the king’s permission to try, Daniel made a concoction of pitch, fat, and hair; boiled it together; formed it into cakes; and fed it to the dragon. After eating the cakes, the dragon burst apart and died immediately. At the death of their dragon-god the king had to face the anger of the Babylonians, who were convinced that he had been converted to Judaism. To turn away their wrath, the king reluctantly delivered Daniel to them to be put to death.<\/p>\nTwo persons, usually condemned criminals, were thrown into a den of seven lions every day. This time the lions were not fed, but Daniel was thrown in alive. After six days, however, Daniel was still alive, although both he and the lions were extremely hungry. In a section of the text probably added later, the Lord sent an angel to the prophet Habakkuk, ordering him to take to Daniel a meal he had prepared for his reapers. Habakkuk began to make excuses that he had never been to Babylon and didn’t know where the lions’ den was. The angel then took him by the hair and deposited him in the lions’ den, where Habakkuk told Daniel that the Lord had remembered him. After giving Daniel the food, Habakkuk was returned safely to his own home.<\/p>\nThe next day the king arrived on the scene to bewail the death of Daniel, only to find to his amazement that his friend was still alive. Daniel was released from the den and his accusers were thrown in and devoured immediately by the ravenous lions.<\/p>\nBel and the Dragon exists in two principal Greek and two Syriac texts, almost certainly derived from a lost Hebrew original. The author, place, and date of the original are unknown. It is possible that the story of Bel could have been written as early as the fourth century BC<\/span>, with the dragon story composed later, possibly by a different author. The most satisfactory date, judging by the content and purpose of the work, would be 150– 100 BC<\/span>, a time of great religious and political difficulty for the Jews.<\/p>\nBel and the Dragon was written to convey the futility of idol worship and to impress on the Jews the need to continue firm in their faith in times of persecution and hardship. Babylonian gods were ridiculed in both tales. The book may also have been a warning not to trust the friendship of the heathen, who in time of trouble might find it expedient to sacrifice the life of a friend. Despite the fact that Daniel was described as the king’s companion, under pressure the king was prepared to hand Daniel over to a mob.<\/p>\nIn the contest with Bel (Marduk), Daniel confronted a god who had been the patron of Babylon since 2275 BC<\/span>. Frequent references to him were made in cuneiform inscriptions. For example, Nebuchadnezzar II had commanded the temple of Bel to be restored to a position of supremacy as one of the finest and most majestic ziggurats (pyramidal towers). The apocryphal writer would have been aware of the destruction of that famous landmark by the Persian king Xerxes I (ruled 486–464 BC<\/span>), who carried off the seated golden image from the shrine. The temple was described as being in ruins at the time Alexander the Great entered Babylon in 332 BC<\/span>. The dragon in the second tale had long been venerated in Near Eastern religion and was well known in legends of ancient Sumeria.<\/p>","content_en":"<h3>DANIEL, Additions to<\/h3>\nPart of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the colorful story of Susanna, a maiden whom Daniel saved from execution, brought about by a false accusation of adultery. Susanna’s location in the text varies. The Septuagint and the Latin Vulgate place it after Daniel 12. Other ancient versions, such as the Old Latin, Coptic, and Arabic versions place it before chapter 1 because of Daniel’s apparent youth. The third addition, Bel and the Dragon, tells how Daniel duped pagan priests and killed a dragon “without sword or club.” The Roman Catholic Church accepts this material as canonical.<\/p>\nPreview<\/p>\n• Prayer of Azariah and the Song of the Three Young Men<\/p>\n• Susanna and the Elders<\/p>\n• Bel and the Dragon<\/p>\nPrayer of Azariah and the Song of the Three Young Men<\/p>\nPrayer for deliverance and hymn of praise attributed to three young Jews thrown into King Nebuchadnezzar’s fiery furnace. Along with Daniel, the three youths had been taken into the court of the Babylonian king during the exile of the kingdom of Judah (Dn 1:1-6). Azariah was given the Babylonian name Abednego (v 7). He and his two friends were condemned to death for refusing to worship the king’s gold statue (3:1-23) but were so miraculously preserved from burning that “they didn’t even smell of smoke” (vv 24-27). Acknowledging that the God whom they worshiped had saved them, the king commanded that none of his subjects should ever dishonor the God of the Jews (vv 28-30).<\/p>\nThe Prayer and Song are among several “Additions to Daniel” found in early Greek and Latin versions but not in the original Hebrew and Aramaic texts. The additions seem to date from the intertestamental period of Jewish history, but the language of their composition is not certain. These two works, possibly composed in Hebrew, appear first in Greek in the Septuagint translation of the OT made in the second or third century BC<\/span>. They were inserted in a logical place in the biblical narrative, following Daniel 3:23. Thus, the Septuagint version of Daniel contained 68 additional verses between 3:23 and 3:24, the first 22 being the Prayer of Azariah.<\/p>\nIn the fourth century AD<\/span>, when Jerome translated the Bible into Latin, he realized that the Prayer, the Song, and several stories added onto the end of the book of Daniel (Susanna and the Elders; Bel and the Dragon) were not in the original texts, but he left them in place. Altogether, Jerome’s Vulgate Bible included 14 or 15 books or portions of books not recognized by Jewish scholars as part of their Scriptures. These writings are now known as the OT Apocrypha, and are usually omitted from Protestant Bibles. When Martin Luther translated the Bible into German in AD<\/span> 1534, he collected them in a separate section at the end of the OT with a note that the Apocrypha (plural form of a Greek word meaning “hidden”) were “useful and good to read” even if not “equal to the sacred Scriptures.”<\/p>\nAzariah’s prayer is certainly “useful and good” as a model prayer, being very similar to Daniel’s prayer (Dn 9:3-19) and to several of the biblical psalms (compare Pss 31 and 51). It contains confession and repentance as well as a plea for deliverance. Azariah admits that God’s people deserve his righteous judgment “because of our sins,” but he pleads with God to remember his promise to bless the descendants of Abraham, Isaac, and Jacob. He offers as sacrifice “a contrite heart and a humble spirit,” dedicating himself and his companions to God.<\/p>\nAfter Azariah’s prayer comes an account of how “the angel of the Lord” came down and “made the midst of the furnace like a moist whistling wind,” causing the three rescued youths to praise God “as with one mouth.” Their song, like Psalm 148, calls upon all of creation to “bless the Lord.”<\/p>\nSusanna and the Elders<\/p>\nIn the Greek Septuagint and the Latin Vulgate, it follows the canonical conclusion of Daniel. It was probably written by a Jew who lived in Palestine in the middle of the first century before Christ. The setting of the story, however, is in Babylon.<\/p>\nSusanna, daughter of Hilkiah, was a very beautiful woman married to Joakim, a rich man of distinction. Joakim’s distinction increased in the community when he opened up his beautiful garden to the Jewish community in exile. It was a proper meeting place for the elders and judges. Trouble arose when two elders recently elected as judges were filled with lust for Susanna. Their office as judge brought them back to Joakim’s garden whenever the court was in session. At opportune times the two judges, who knew nothing of each other’s desires, feasted their eyes on her beauty. One day they found themselves in a situation wherein they were forced to admit their passions to each other. The impropriety of their thoughts resulted in a plot to seduce Susanna quietly.<\/p>\nSusanna, who was used to bathing herself in the garden pool to cool herself off in the heat of the day, came to the pool with her two maids for the purpose of bathing. The three ladies were unaware of the presence of the two judges, who had hidden themselves. When the two maids left to bring Susanna soap and olive oil, the judges took the occasion to present themselves to Susanna. They admitted to her their sexual desire for her and requested her permission to have relations with her. Their legal minds had devised a trap so that, if Susanna were to refuse them, a case would be presented in court according to which they would claim to have witnessed Susanna’s adulterous relation with a young man. Susanna, believing that adultery was a grievous sin against the Lord punishable by death, refused the judges, shouted for help, and hoped to be sustained by the members of her household. During the resulting tumult, the judges falsely accused Susanna to her servants.<\/p>\nThe piety of Susanna was tested in a court that favored the case of the judges. Since they were men of social standing in the community and they were united in their witness against Susanna, she had no chance for a fair trial. The court judged her guilty of adultery and condemned her to death. Her execution was delayed by the counsel of a young man named Daniel. He requested that the trial be reopened on the ground that the witnesses had not been cross-examined. In a separate cross-examination, it was discovered that their testimony did not corroborate. The one had seen Susanna with her young man under a clove tree and the other had seen them together under an oak tree. At the contradiction of the testimony, the assembly admitted the false evidence of the judges and the innocence of Susanna. Instead of Susanna, the two judges were put to death on the ground of having given false witness.<\/p>\nThe purpose of the story is threefold. It celebrates the piety and virtue of Susanna and the corruption of the judges, who “no longer prayed to God, but let their thoughts stray from him and forgot” the claims of morality. Second, it challenges the traditional legal method by which two witnesses could falsely accuse a man and their testimony was accepted as true. Naboth, Jesus, and others had been accused by false witnesses and found guilty without any cross-examination. Third, the story introduces the reader to Daniel, who is here pictured as a young, wise man whose wisdom challenges that of the elders.<\/p>\nBel and the Dragon<\/p>\nThe book has always been regarded as apocryphal by the Protestant churches but was confirmed as canonical by the Roman Catholic Church at the Council of Trent (1545–63).<\/p>\nThe book contains two tales of Daniel, that is, the story of Bel and the story of the Dragon. The setting is in Babylon during the reign of Cyrus. Daniel was highly honored and was living as companion to the king but continued to worship God and to pray. Among the gods worshiped by Cyrus and the Babylonians, one of the greatest was Bel, or Marduk (OT Merodach).<\/p>\nOne day the king ordered Daniel to worship Bel because he was a powerful god, a fact supposedly proven by his voracious appetite. The king explained that Bel consumed 12 bushels (432 liters) of flour, 40 sheep, and 50 gallons (189 liters) of wine left for him daily in the temple. To the local people, Bel was obviously a mighty god. Daniel pointed out to the king that an idol made of clay and bronze could not possibly be consuming the food, and Daniel offered to prove it. In anger the king sent for the priests and demanded to know what happened to the food. They assured him that it was indeed eaten by the god.<\/p>\nThe next day the food was taken to the temple and placed on the table as usual. Unknown to the priests, Daniel had his servants sprinkle the floor with fine ashes. The temple was then sealed with the signet rings of the king and several of the priests. The next morning the seal was found intact and the group entered the temple. Seeing the table empty, the king rejoiced in the power of Bel. Daniel, however, pointed to many footprints clearly visible in the ashes, revealing to the king the trickery of the priests. They confessed that they had been entering by a secret door and removing the food. Cyrus ordered the 70 priests and their families killed and permitted Daniel to destroy the pagan temple.<\/p>\nThe second tale recounts events surrounding the worship of a dragon (possibly a serpent). The Babylonians venerated a dragon that, as the king pointed out to Daniel, was very much alive. Here there was no possibility of trickery, since all had seen the dragon eat and drink. But Daniel again refused the king’s request to worship an idol. Further, Daniel asked permission to kill the dragon without using either sword or staff, a seemingly impossible task. Receiving the king’s permission to try, Daniel made a concoction of pitch, fat, and hair; boiled it together; formed it into cakes; and fed it to the dragon. After eating the cakes, the dragon burst apart and died immediately. At the death of their dragon-god the king had to face the anger of the Babylonians, who were convinced that he had been converted to Judaism. To turn away their wrath, the king reluctantly delivered Daniel to them to be put to death.<\/p>\nTwo persons, usually condemned criminals, were thrown into a den of seven lions every day. This time the lions were not fed, but Daniel was thrown in alive. After six days, however, Daniel was still alive, although both he and the lions were extremely hungry. In a section of the text probably added later, the Lord sent an angel to the prophet Habakkuk, ordering him to take to Daniel a meal he had prepared for his reapers. Habakkuk began to make excuses that he had never been to Babylon and didn’t know where the lions’ den was. The angel then took him by the hair and deposited him in the lions’ den, where Habakkuk told Daniel that the Lord had remembered him. After giving Daniel the food, Habakkuk was returned safely to his own home.<\/p>\nThe next day the king arrived on the scene to bewail the death of Daniel, only to find to his amazement that his friend was still alive. Daniel was released from the den and his accusers were thrown in and devoured immediately by the ravenous lions.<\/p>\nBel and the Dragon exists in two principal Greek and two Syriac texts, almost certainly derived from a lost Hebrew original. The author, place, and date of the original are unknown. It is possible that the story of Bel could have been written as early as the fourth century BC<\/span>, with the dragon story composed later, possibly by a different author. The most satisfactory date, judging by the content and purpose of the work, would be 150– 100 BC<\/span>, a time of great religious and political difficulty for the Jews.<\/p>\nBel and the Dragon was written to convey the futility of idol worship and to impress on the Jews the need to continue firm in their faith in times of persecution and hardship. Babylonian gods were ridiculed in both tales. The book may also have been a warning not to trust the friendship of the heathen, who in time of trouble might find it expedient to sacrifice the life of a friend. Despite the fact that Daniel was described as the king’s companion, under pressure the king was prepared to hand Daniel over to a mob.<\/p>\nIn the contest with Bel (Marduk), Daniel confronted a god who had been the patron of Babylon since 2275 BC<\/span>. Frequent references to him were made in cuneiform inscriptions. For example, Nebuchadnezzar II had commanded the temple of Bel to be restored to a position of supremacy as one of the finest and most majestic ziggurats (pyramidal towers). The apocryphal writer would have been aware of the destruction of that famous landmark by the Persian king Xerxes I (ruled 486–464 BC<\/span>), who carried off the seated golden image from the shrine. The temple was described as being in ruins at the time Alexander the Great entered Babylon in 332 BC<\/span>. The dragon in the second tale had long been venerated in Near Eastern religion and was well known in legends of ancient Sumeria.<\/p>","summary_ro":"DANIEL, Additions to Part of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the col...","summary_en":"DANIEL, Additions to Part of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the col...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8562,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Daniel","title_en":"Book of Daniel","content_ro":"<h3>DANIEL, Book of<\/h3>\nFourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt<\/span>).<\/p>\nIn the old Jewish division of the OT, Daniel is part of the third section, called the Writings, along with such books as Psalms, Proverbs, and Job. It was not included in the second section of the OT, called the Prophets. Although portions of his book may be interpreted from a prophetic perspective, Daniel is never explicitly identified as a prophet. The book’s two major divisions are narratives about Daniel’s life (1–6) and Daniel’s visions (7–12).<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date<\/p>\n• Language<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content: Stories about Daniel (1–6)<\/p>\n• Content: Daniel’s Visions (7–12)<\/p>\nAuthor<\/p>\nIn terms of having a known author, the book of Daniel is anonymous, as are many books coming from the ancient world. The existing text bears only a title, “Daniel,” identifying the key subject matter of the book: the man himself.<\/p>\nThe first six chapters of the book contain information about Daniel written in the third person; beginning in Daniel 7:2, however, the book purports to contain words written by Daniel in the first person. Although the traditional view within Judaism, later adopted by Christianity, was that Daniel wrote the entire book named for him, there is little confirming evidence. Jesus’ words about things “spoken of by the prophet Daniel” (Mt 24:15) do not clarify who wrote the whole book, since the words in question appear in the second half of the book of Daniel, explicitly identified as his words. Thus the problem of who wrote the first part remains.<\/p>\nWhether or not Daniel wrote the entire book, he is definitely the key character. The only source of information about him is the book itself. Daniel was a Hebrew from Judah, probably of royal lineage, born late in the seventh century BC<\/span>. As a young boy, he was taken from his homeland to Babylon (in what is now southern Iraq) around 605 BC<\/span>. There, after three years of formal education in language and literature (Dn 1:4-5), he became an official in the royal household. The first six chapters tell of particular incidents in Daniel’s life but do not provide a comprehensive biography of his life and times.<\/p>\nDaniel’s name means “God is my judge.” As a foreign resident in Babylon, he was given another name, Belteshazzar, which may have meant “may Bel (god) protect his life” in the Babylonian language.<\/p>\n\nDate<\/p>\nUncertainty about the authorship of the book of Daniel naturally contributes to uncertainty about the date of its writing. If Daniel was the author of the whole book, a date in the second half of the sixth century BC<\/span> is likely. If he was not the author, a later date is possible. The conservative interpretation has usually been that the book was written in the sixth century BC<\/span>. An alternative position is that the book was written about 165 BC<\/span>.<\/p>\nEvidence exists to support both the early and late dates of Daniel. Those who argue for a late date and an author besides Daniel normally use two lines of argument, one historical and the other linguistic. But those espousing an earlier date have counterarguments, all of which are discussed below.<\/p>\n<h5>Historical Argument<\/h5>\nAccording to the historical argument, the writer was thoroughly familiar with the history of Near Eastern imperial power from the sixth to the second centuries, but had an incomplete, erroneous view of the historical details in the second half of the sixth century, Daniel’s era. Such an imbalance in knowledge implies a late date of writing.<\/p>\nThe first part of the historical argument must be conceded by those holding a more conservative view. The book of Daniel does present a remarkable knowledge of Near Eastern history. The critical question is whether that knowledge was normal human knowledge, gained after the events, or special knowledge revealed to Daniel beforehand. That question is answered in different ways by different people, depending on their view of prophecy and other factors.<\/p>\nThe second part of the historical argument is technically more complex. Was the writer’s knowledge of history in the late sixth century BC<\/span> really erroneous? The most significant problem is that of the identity of Darius the Mede (Dn 5:30-31). The book of Daniel says that Darius the Mede conquered Babylon and was succeeded at a later date by Cyrus. External historical sources contain no reference to a Darius at the time, but show clearly that it was Cyrus who conquered Babylon. Advocates of a late date consider that strong evidence. Those who advocate an early date have no simple solution to the problem. One proposed solution is that Darius and Cyrus are two names for the same person. A basis for that hypothesis is that Daniel 6:28 can be translated: “Daniel prospered in the reign of Darius, even [that is] the reign of Cyrus the Persian.” An analogy appears in the use of the names Pul and Tiglath-pileser in 1 Chronicles 5:26. In summary, the dating of Daniel on the basis of the writer’s historical knowledge is difficult, whether one suggests an early or late date.<\/p>\n<h5>Linguistic Argument<\/h5>\nThe linguistic arguments for the date of Daniel are also complex, especially for a person not familiar with the original languages of the book (Hebrew and Aramaic). Advocates of a late date use three related arguments: (1) the Aramaic language of the book is typical of late Aramaic (second century BC<\/span> and later); (2) the presence of Persian loan words is a further indication of the late date of the book’s Aramaic; and (3) the presence of Greek loan words in the Aramaic shows that the language must be dated after the time of Alexander the Great’s conquest of the Orient (c. 330 BC<\/span>). For the advocates of a late date for the book’s composition, the last argument is most compelling. It would be impossible, they affirm, to find Greek loan words in Aramaic two centuries before Alexander’s time.<\/p>\nAlthough the arguments are at first convincing, on closer examination they are less persuasive to those who hold the conservative view. Each of the three parts of the argument has been answered.<\/p>\n1. Aramaic was in common use in the Near East from about the ninth century BC<\/span>, being recognized as an official language in Assyria from the eighth century BC<\/span>. Ninety percent of the Aramaic words in Daniel were used in that older language, in both the Old and Imperial Aramaic dialects. The remaining 10 percent, known only in later texts in the light of present evidence, might indicate a late date, but they could equally be early uses of the words in question.<\/p>\n<li>2. The evidence of Persian loan words in Aramaic can function like a boomerang. It is true that later Aramaic has many Persian loan words (about 19 appear in Daniel), but one can give an alternative explanation for Persian loan words in Daniel at an early date. The story of Daniel is set, in part, in the context of life in a Persian-controlled court. The Persians used Aramaic in their administrative control of the empire, and their own language inevitably penetrated Aramaic. If one assumes an early date for the book of Daniel, then it was being written in precisely the period when Persian would be having its greatest influence on Aramaic.<\/li>\n<li>3. The evidence of Greek words in Daniel’s Aramaic (a total of three) is not altogether compelling. Greek (or “Ionian”) traders traveled in various parts of the Near East from the eighth century BC<\/span> onward. Greek mercenaries fought for Near Eastern states in and after the seventh century BC<\/span>. In Daniel’s lifetime King Nebuchadnezzar is known to have employed Greek artisans in the city of Babylon. Thus, it is unnecessary to limit the possibilities of Greek penetration of the Aramaic language to the period after Alexander. The conqueror was by no means the first Greek to set foot in the Orient.<\/li>\n<h5>Conclusion<\/h5>\nThe historical and linguistic arguments for the date of Daniel are inconclusive for either an early or late date of writing. To a large extent, dating the book depends on other matters, such as authorship, intention, and the extent to which one takes a “prophetic” interpretation of portions of the book. To postulate that Daniel was the author is consistent with the evidence currently available. Further, evidence provided by some of the Daniel material from the Dead Sea Scrolls at Qumran does not support a late date for the book. All Daniel manuscripts and fragments are second-century BC<\/span> copies, thus requiring an earlier date for the original. One manuscript, related paleographically to the large Isaiah Scroll, must have come originally from the same period—estimated to be several centuries before the Qumran copy of Isaiah. Other manuscripts from Qumran show that no OT canonical material was composed later than the Persian period. Thus, no manuscript evidence exists for a second-century BC<\/span> date for Daniel.<\/p>\nLanguage<\/p>\nOne of the most interesting features of the book of Daniel is not immediately evident to a reader of the English Bible. The book is bilingual. Daniel 1:1–2:4a and Daniel 8–12 are written in Hebrew, the language of the other OT books. The middle section (Dn 2:4b–7:28), however, is written in Aramaic, a different but related language. Various explanations have been offered for this phenomenon. Some have suggested that an original Aramaic book was expanded by a Hebrew writer, with additions to the original book at the beginning and the end. Others suggest that a portion of the original Hebrew book was lost, so the missing section was replaced from a surviving Aramaic translation. More complex and ingenious suggestions have also been made, but none has been commonly accepted.<\/p>\nAnother suggestion is possible. The book of Daniel (whatever date one prefers) may simply reflect the bilingual character of its cultural setting. (As a modern example, consider the many written materials in Canada that appear in both English and French.) Finally, one can regard the bilingual character as another of the mysterious aspects of the book that make its interpretation difficult.<\/p>\nBackground<\/p>\nThe background of the book of Daniel can be examined from two perspectives. It may be viewed from the perspective of the Babylonian exile, of which Daniel was a part (early sixth century BC<\/span>), or in the light of future historical events (second century BC<\/span>), toward which the visions in the book’s second half seem to point.<\/p>\n<h5>The Babylonian Exile<\/h5>\nAlthough Daniel himself was exiled about 605 BC<\/span>, the major phase of the Babylonian exile began in 586 BC<\/span>, following the defeat of the kingdom of Judah and the destruction of Jerusalem. The account extends through the reigns of Nebuchadnezzar (properly Nebuchadrezzar) and Belshazzar, culminating in the early years of the Persian king Cyrus, who took over the city of Babylon in 539 BC<\/span>. For the Jews the exile was a time of hardship but also a time of renewed theological understanding. Both aspects are reflected in the book of Daniel.<\/p>\n<h5>The Seleucid Period in Palestine<\/h5>\nDaniel’s visions in the latter half of the book appear to refer to the Seleucid period in Palestine, specifically the time when the Jews were ruled by Antiochus Epiphanes, a member of the Seleucid dynasty (175–163 BC<\/span>). Whether the visions were prophetic anticipations of future events or reflections of contemporary culture, the Seleucid period is important to a full understanding of the book.<\/p>\nUnder Antiochus, Palestinian Jews experienced a time of considerable hardship. The ancient faith was severely undermined, the high priesthood in Jerusalem was sold to the highest bidder, and the temple was desecrated in several ways. Pressure was exerted on the Jews to adapt their lives and faith to Hellenistic (Greek-influenced) culture. Although some capitulated, others refused and steadfastly held firm to the old faith. A rebellion against the oppressive measures of Antiochus began in 168 BC<\/span>. By 164 the rebels had largely succeeded in getting rid of the objectionable practices. But the Seleucid period was generally a bad time for faithful Jews, when all the forces of history seemed to work against the true faith. Part of the book of Daniel’s greatness lies in its theological understanding of history, which enabled men and women to continue living in faith through a time of terrible crisis.<\/p>\nPurpose and Theological Teaching<\/p>\nThe scriptural section of the OT called the Writings served a variety of purposes. The psalms, for example, were used primarily in Israel’s worship. The proverbs may have been part of Israel’s school curriculum. The book of Job addressed a specific human and theological problem.<\/p>\nThe purpose of the book of Daniel is not so easy to determine, since it is essentially a story, a partial biography of Daniel. It is not strictly a prophetic book, nor is it history in the modern sense. Much of it is concerned with dreams and their interpretations.<\/p>\nNevertheless, the word “history” provides a clue to its purpose. Daniel seeks to provide theological understanding of history. The first six chapters tell about Daniel and his companions, not merely to satisfy historical curiosity but to teach the reader. OT theology insisted that the God of Israel participated in human life and history. To read biblical history, therefore, is to discover God’s participation in human affairs and to learn how God and human beings relate to each other. In the opening chapters of Daniel one reads of events in the life of a man of remarkable faith, the kind of history from which one may learn how to live.<\/p>\nThe last six chapters focus on Daniel’s dreams. Although neither the dreams nor the interpretations are easy to understand, it is possible to see the theme of history emerging again. The emphasis in chapters 7–12 is not on history as a record of past events but on the meaning of history and the world’s future. In the biblical perspective, the movements of human societies in the present and future matter as much as past history. Though Daniel’s visions are dominated by nations and superpowers, they have a more basic theme: God’s power over human beings and nations. History often appears to be a conglomeration of chaos and human conflict. Yet God ultimately controls history and moves it toward a goal. In spite of ambiguous details at the end of the book, Daniel provides hope for people living in a time of crisis. Even if what is said about the “time of the end” cannot be understood now (Dn 12:9), the end of history is full of hope for those with faith in God (v 13). The purpose of the book of Daniel thus has to do with the meaning of history, both what can be learned from the past and what can be hoped for in the present and future.<\/p>\nThe book also contains specific theological statements on such matters as human faith, divine salvation, and the nature of revelation. One theological matter in Daniel deserves particular attention: the doctrine of resurrection.<\/p>\nThe NT’s clear doctrine of resurrection followed by judgment is not a central theme in the OT. For the most part, the Hebrews’ faith was fixed on the realities of earthly life. Hope for life beyond the grave is hinted at in many texts but remains implicit. Only in the later writings of the OT, especially those of Ezekiel and Daniel, does a more explicit doctrine of resurrection develop.<\/p>\n\nThe focal point of that doctrine in the book of Daniel is 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting contempt” (nlt<\/span>). The doctrine of personal resurrection provides a basis for individual hope within an understanding of present and future history. Nations move against nations in apparent turmoil. God is believed to be in ultimate control, but what becomes of all the people who die while history is still in motion? The dead shall rise again, says Daniel, and in their resurrection bodies shall be judged according to their deeds. Some will be rewarded with everlasting life, but others will be condemned to shame.<\/p>\nTo the readers of the book of Daniel, the doctrine of resurrection provided hope in an otherwise bleak and hopeless world. It was a reminder that the actions of earthly life are important—they form the basis of future judgment. The world has a larger horizon of life beyond the body’s death. Ultimately, there will be justice, even though justice is rarely seen in the present existence. Evildoers may live without ever being punished. Yet beyond the death of the body lies a final judgment characterized by God’s justice.<\/p>\nSo the book of Daniel is about history and hope. Life must be lived now; for that, the book offers in the first six chapters the insight of Daniel’s experience. Life is lived in the context of war and international chaos; for that, chapters 7–12 depict God’s sovereignty and his purposes in history. Individual life moves toward death; for that, the writer speaks of resurrection and judgment.<\/p>\nContent: Stories about Daniel (1–6)<\/p>\n<h5>Daniel and His Companions (1:1-21)<\/h5>\nDaniel and his companions—Hananiah, Mishael, and Azariah—were exiled to Babylon some 19 years before the main exile following the destruction of Jerusalem. The four healthy young men, selected from among many Jewish exiles, were at the command of King Nebuchadnezzar assigned to a special three-year training program to make them court aides.<\/p>\nAs soon as the four Jewish youths entered Babylon’s high society, they faced a dietary problem. The king provided them with the best food and wine from the royal kitchens, but a Jew’s diet was restricted by the laws of God (see Dt 14). The four asked for a diet of vegetables and water, not to be fussy or ungrateful, but to remain faithful to their God. The story tells how the dietary situation worked out and sees them through their education and Daniel’s appointment as a royal counselor.<\/p>\nThe first episode thus focuses on a key issue faced by all Jewish exiles: How could one live in a foreign land, with foreign food and customs, yet remain faithful to God and his laws? Daniel provided a model. He was courageous enough not to compromise, but wise enough to seek a solution acceptable to all. His faithfulness was rewarded by God. By the end of the episode, Daniel is seen as a person with special wisdom and gifts from God. The rest of his life was marked by the exercise of those gifts.<\/p>\n<h5>Nebuchadnezzar’s Dream (2:1-49)<\/h5>\nThe king had a dream and, although he could not remember its substance, it weighed heavily on his mind. When his corps of professional interpreters could do nothing for him, he ordered that they be executed. The king’s order included Daniel and his companions, whose training qualified them as interpreters. Daniel obtained a stay of execution by offering to interpret the dream. After prayer, Daniel received from God both the substance of the dream and its interpretation, which he relayed to the king. The grateful Nebuchadnezzar promoted Daniel and his companions to important positions in Babylon.<\/p>\nAlthough the writer recorded both the king’s dream and Daniel’s interpretation, the problem for a modern reader is how to interpret the interpretation. The king saw in his dream a statue, with head of gold, chest and arms of silver, belly and thighs of brass, legs of iron, and feet of part iron and part clay. The interpretation identified Nebuchadnezzar as the head of gold. His kingdom would be followed by three other kingdoms, each represented by the statue’s parts and substances. At that point modern interpretations begin to diverge.<\/p>\nA common interpretation of the four sequential kingdoms is as follows: Chaldean Empire (gold), MedoPersian Empire (silver), Greece (brass), Rome (iron and clay). Others suggest an alternative interpretation: Chaldean Empire (gold), Media (silver), Persia (brass), Greece (iron and clay). To focus too much attention on identifying the four kingdoms can result in failure to see the chapter’s key feature. From the midst of those human kingdoms, “During the reigns of those kings, the God of heaven will set up a kingdom that will never be destroyed; no one will ever conquer it. It will shatter all these kingdoms into nothingness, but it will stand forever” (2:44, nlt<\/span>). The Babylonian king’s dream anticipated the coming of a greater kingdom, that of Jesus Christ.<\/p>\n<h5>The Fiery Furnace (3:1-30)<\/h5>\nThe story continues, focusing on Daniel’s three friends and using their Babylonian names—Shadrach, Meshach, and Abednego. King Nebuchadnezzar constructed a massive gold statue, 90 feet (27.4 meters) high. At its dedication ceremony everyone was required to bow down and worship as a band began to play. The three young Hebrews, who refused to worship, were summoned before the king. Their continued firm refusal led to a sentence of execution, and they were thrown into a fiercely burning furnace. Remarkably, they did not burn, and a fourth being appeared with them in the furnace. As they emerged unharmed from the ordeal, the king acknowledged God’s power of salvation and rewarded them.<\/p>\nThe story illustrates a second dilemma of the Jews in exile. Faithfulness to God’s first commandment, “You shall have no other gods before me” (Dt 5:7), could lead to death. The three young men were faithful—not out of confidence that God would rescue them, but whether or not he chose to spare their lives (Dn 3:17-18). As it happened, God delivered them; they were tossed into the furnace bound, but they came out free men. The message was profound: certainly the Jews should believe in a God able to deliver from the flames of persecution, but they should believe and hold fast even if no deliverance could be seen beyond the trial.<\/p>\n<h5>Nebuchadnezzar’s Second Dream and Madness (4:1-37)<\/h5>\nOn two occasions Nebuchadnezzar had confessed faith in the living God: when Daniel had interpreted his dream of the statue (2:47), and on the release of Daniel’s three companions from the furnace (3:28). Nonetheless, the king’s faith was shallow. The story in chapter 4 recounts a lapse of faith that brought terrible consequences. After eight years, when those consequences had run their course, the king again acknowledged God (4:37).<\/p>\nThe entire story is presented in the form of a proclamation, written by Nebuchadnezzar and widely circulated after the events in the story had transpired. The king dreamed of a tall tree growing in a field to ever greater heights. A divine messenger ordered the tree cut down, with only a stump and roots left in the ground. The stump and roots then took the form of a man, but the man’s mind was replaced with that of an animal. For seven years that semihuman creature behaved like a beast.<\/p>\nDaniel showed the king how the dream applied to the king himself. Nebuchadnezzar was the great tree that would be cut down; he would behave like a beast in the field for seven years. One year after the king had been told that interpretation, the judgment came. For seven years he behaved like an animal until his sanity returned.<\/p>\nThe moral of the king’s story is that his madness was no accident but rather divine judgment. His arrogant belief that he had the power of God led to heavy retribution (4:30). The king was probably afflicted with a rare and peculiar form of mental illness today called “boanthropy.” The true meaning of the story lies at a deeper level: to think that one is God, having absolute power and control of one’s own life, is madness. That kind of madness can be cured and overcome only with the realization that absolute power and authority belong to God alone.<\/p>\n<h5>Belshazzar’s Feast (5:1-31)<\/h5>\nThe scene shifts to the reign of a later king in Babylon, Belshazzar. The son of Nabonidus, he was probably co-regent with Nabonidus (555?–539 BC<\/span>), with special authority in the region of Babylon. The theme of his story is similar to that of chapter 4. Belshazzar, in the course of an enormous feast, called for the sacred vessels captured from the temple in Jerusalem. With the sacred vessels the Babylonians toasted the local gods, a sacrilegious act that invited divine judgment. It came in the form of words written on the wall by a hand, which Daniel interpreted for the king as words of judgment (5:26-28). Although he praised Daniel for the interpretation, the king missed both the true meaning of the words and the lesson taught to Nebuchadnezzar, his predecessor (vv 18-22). Belshazzar was killed that very night when Darius the Mede entered the city and captured it. The theme continues remorselessly: human pride and arrogance do not pass unnoticed by the God of history, who controls and directs human events toward the fulfillment of his purpose.<\/p>\n<h5>The Den of Lions (6:1-28)<\/h5>\nThe theme of chapter 6 is similar to that of chapter 3, but with Daniel as the story’s central figure. He is portrayed as one unwilling to compromise, fully obedient to Darius as long as that was possible, but unwilling to disobey the law of God. Hence, Daniel knowingly disobeyed a royal decree that prohibited prayer to anyone other than the king himself. Although he was aware of the consequences, Daniel remained faithful to God. The immediate outcome, when his enemies reported him, was an order of execution—Daniel was thrown to the lions. He was delivered from the hungry cats, and the king, relieved of a terrible predicament, had the plotters punished.<\/p>\nA double message emerges from the story. On the one hand, God’s servant must be faithful in prayer and worship, regardless of the outcome; God delivers, and in that case did deliver Daniel from disaster. On the other hand, the effect of Daniel’s faithfulness was that the king, who had ordered his subjects to worship him, learned about true worship (6:25-27). The effects of faithfulness, like ripples from a pebble tossed in a pool, spread far beyond the one who is faithful.<\/p>\nContent: Daniel’s Visions (7–12)<\/p>\nWith the beginning of chapter 7 the chronological sequence of the book of Daniel changes; Daniel’s first vision goes back to the first year of Belshazzar (7:1), but subsequent visions take place as late as the reign of Cyrus, the Persian king (10:1). Chapters 7–12 emphasize the meaning of history and God’s sovereignty in history, expressed in the mysterious symbolism of dreams. The whole section can be divided as follows: (1) vision of four beasts (7:1-28); (2) vision of the ram and the goat (8:1-27); (3) Daniel’s prayer (9:1-27); (4) vision of the end times (10:1–12:13).<\/p>\nThe first vision again takes up the theme of four kingdoms, already seen in Nebuchadnezzar’s dream (ch 2). In the second vision the focus is narrowed down to two kingdoms, Persia and Greece. Much of the final vision of the end times deals with events occurring during the reign of Antiochus Epiphanes in the second century BC<\/span>. All the visions play on the same theme. Although human kingdoms may exert their might in a chaotic world, the sovereign God acts through history’s apparent chaos toward an ultimate goal of salvation.<\/p>\nThe primary interpretation of the visions can be perceived in past historical events, but a further messianic dimension can be seen in the light of the NT. That dimension is most evident in chapter 7. In the context of the four kingdoms, a divine court of judgment is established, presided over by the “Ancient of Days”—the almighty God (7:9). Then Daniel sees the arrival of “one like a son of man” (7:13). Though the phrase “son of man” was later perceived to be a messianic title, it did not technically have that meaning in the book of Daniel. Daniel 7:13 is a principal source for the title “Son of Man,” which Jesus commonly used to designate himself. His most significant use of that term was at his trial, where he directly associated his title with Daniel 7 (Mt 26:63-64).<\/p>\nSee also<\/em> Daniel (Person) #3; Diaspora of the Jews; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL, Book of<\/h3>\nFourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt<\/span>).<\/p>\nIn the old Jewish division of the OT, Daniel is part of the third section, called the Writings, along with such books as Psalms, Proverbs, and Job. It was not included in the second section of the OT, called the Prophets. Although portions of his book may be interpreted from a prophetic perspective, Daniel is never explicitly identified as a prophet. The book’s two major divisions are narratives about Daniel’s life (1–6) and Daniel’s visions (7–12).<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date<\/p>\n• Language<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content: Stories about Daniel (1–6)<\/p>\n• Content: Daniel’s Visions (7–12)<\/p>\nAuthor<\/p>\nIn terms of having a known author, the book of Daniel is anonymous, as are many books coming from the ancient world. The existing text bears only a title, “Daniel,” identifying the key subject matter of the book: the man himself.<\/p>\nThe first six chapters of the book contain information about Daniel written in the third person; beginning in Daniel 7:2, however, the book purports to contain words written by Daniel in the first person. Although the traditional view within Judaism, later adopted by Christianity, was that Daniel wrote the entire book named for him, there is little confirming evidence. Jesus’ words about things “spoken of by the prophet Daniel” (Mt 24:15) do not clarify who wrote the whole book, since the words in question appear in the second half of the book of Daniel, explicitly identified as his words. Thus the problem of who wrote the first part remains.<\/p>\nWhether or not Daniel wrote the entire book, he is definitely the key character. The only source of information about him is the book itself. Daniel was a Hebrew from Judah, probably of royal lineage, born late in the seventh century BC<\/span>. As a young boy, he was taken from his homeland to Babylon (in what is now southern Iraq) around 605 BC<\/span>. There, after three years of formal education in language and literature (Dn 1:4-5), he became an official in the royal household. The first six chapters tell of particular incidents in Daniel’s life but do not provide a comprehensive biography of his life and times.<\/p>\nDaniel’s name means “God is my judge.” As a foreign resident in Babylon, he was given another name, Belteshazzar, which may have meant “may Bel (god) protect his life” in the Babylonian language.<\/p>\n\nDate<\/p>\nUncertainty about the authorship of the book of Daniel naturally contributes to uncertainty about the date of its writing. If Daniel was the author of the whole book, a date in the second half of the sixth century BC<\/span> is likely. If he was not the author, a later date is possible. The conservative interpretation has usually been that the book was written in the sixth century BC<\/span>. An alternative position is that the book was written about 165 BC<\/span>.<\/p>\nEvidence exists to support both the early and late dates of Daniel. Those who argue for a late date and an author besides Daniel normally use two lines of argument, one historical and the other linguistic. But those espousing an earlier date have counterarguments, all of which are discussed below.<\/p>\n<h5>Historical Argument<\/h5>\nAccording to the historical argument, the writer was thoroughly familiar with the history of Near Eastern imperial power from the sixth to the second centuries, but had an incomplete, erroneous view of the historical details in the second half of the sixth century, Daniel’s era. Such an imbalance in knowledge implies a late date of writing.<\/p>\nThe first part of the historical argument must be conceded by those holding a more conservative view. The book of Daniel does present a remarkable knowledge of Near Eastern history. The critical question is whether that knowledge was normal human knowledge, gained after the events, or special knowledge revealed to Daniel beforehand. That question is answered in different ways by different people, depending on their view of prophecy and other factors.<\/p>\nThe second part of the historical argument is technically more complex. Was the writer’s knowledge of history in the late sixth century BC<\/span> really erroneous? The most significant problem is that of the identity of Darius the Mede (Dn 5:30-31). The book of Daniel says that Darius the Mede conquered Babylon and was succeeded at a later date by Cyrus. External historical sources contain no reference to a Darius at the time, but show clearly that it was Cyrus who conquered Babylon. Advocates of a late date consider that strong evidence. Those who advocate an early date have no simple solution to the problem. One proposed solution is that Darius and Cyrus are two names for the same person. A basis for that hypothesis is that Daniel 6:28 can be translated: “Daniel prospered in the reign of Darius, even [that is] the reign of Cyrus the Persian.” An analogy appears in the use of the names Pul and Tiglath-pileser in 1 Chronicles 5:26. In summary, the dating of Daniel on the basis of the writer’s historical knowledge is difficult, whether one suggests an early or late date.<\/p>\n<h5>Linguistic Argument<\/h5>\nThe linguistic arguments for the date of Daniel are also complex, especially for a person not familiar with the original languages of the book (Hebrew and Aramaic). Advocates of a late date use three related arguments: (1) the Aramaic language of the book is typical of late Aramaic (second century BC<\/span> and later); (2) the presence of Persian loan words is a further indication of the late date of the book’s Aramaic; and (3) the presence of Greek loan words in the Aramaic shows that the language must be dated after the time of Alexander the Great’s conquest of the Orient (c. 330 BC<\/span>). For the advocates of a late date for the book’s composition, the last argument is most compelling. It would be impossible, they affirm, to find Greek loan words in Aramaic two centuries before Alexander’s time.<\/p>\nAlthough the arguments are at first convincing, on closer examination they are less persuasive to those who hold the conservative view. Each of the three parts of the argument has been answered.<\/p>\n1. Aramaic was in common use in the Near East from about the ninth century BC<\/span>, being recognized as an official language in Assyria from the eighth century BC<\/span>. Ninety percent of the Aramaic words in Daniel were used in that older language, in both the Old and Imperial Aramaic dialects. The remaining 10 percent, known only in later texts in the light of present evidence, might indicate a late date, but they could equally be early uses of the words in question.<\/p>\n<li>2. The evidence of Persian loan words in Aramaic can function like a boomerang. It is true that later Aramaic has many Persian loan words (about 19 appear in Daniel), but one can give an alternative explanation for Persian loan words in Daniel at an early date. The story of Daniel is set, in part, in the context of life in a Persian-controlled court. The Persians used Aramaic in their administrative control of the empire, and their own language inevitably penetrated Aramaic. If one assumes an early date for the book of Daniel, then it was being written in precisely the period when Persian would be having its greatest influence on Aramaic.<\/li>\n<li>3. The evidence of Greek words in Daniel’s Aramaic (a total of three) is not altogether compelling. Greek (or “Ionian”) traders traveled in various parts of the Near East from the eighth century BC<\/span> onward. Greek mercenaries fought for Near Eastern states in and after the seventh century BC<\/span>. In Daniel’s lifetime King Nebuchadnezzar is known to have employed Greek artisans in the city of Babylon. Thus, it is unnecessary to limit the possibilities of Greek penetration of the Aramaic language to the period after Alexander. The conqueror was by no means the first Greek to set foot in the Orient.<\/li>\n<h5>Conclusion<\/h5>\nThe historical and linguistic arguments for the date of Daniel are inconclusive for either an early or late date of writing. To a large extent, dating the book depends on other matters, such as authorship, intention, and the extent to which one takes a “prophetic” interpretation of portions of the book. To postulate that Daniel was the author is consistent with the evidence currently available. Further, evidence provided by some of the Daniel material from the Dead Sea Scrolls at Qumran does not support a late date for the book. All Daniel manuscripts and fragments are second-century BC<\/span> copies, thus requiring an earlier date for the original. One manuscript, related paleographically to the large Isaiah Scroll, must have come originally from the same period—estimated to be several centuries before the Qumran copy of Isaiah. Other manuscripts from Qumran show that no OT canonical material was composed later than the Persian period. Thus, no manuscript evidence exists for a second-century BC<\/span> date for Daniel.<\/p>\nLanguage<\/p>\nOne of the most interesting features of the book of Daniel is not immediately evident to a reader of the English Bible. The book is bilingual. Daniel 1:1–2:4a and Daniel 8–12 are written in Hebrew, the language of the other OT books. The middle section (Dn 2:4b–7:28), however, is written in Aramaic, a different but related language. Various explanations have been offered for this phenomenon. Some have suggested that an original Aramaic book was expanded by a Hebrew writer, with additions to the original book at the beginning and the end. Others suggest that a portion of the original Hebrew book was lost, so the missing section was replaced from a surviving Aramaic translation. More complex and ingenious suggestions have also been made, but none has been commonly accepted.<\/p>\nAnother suggestion is possible. The book of Daniel (whatever date one prefers) may simply reflect the bilingual character of its cultural setting. (As a modern example, consider the many written materials in Canada that appear in both English and French.) Finally, one can regard the bilingual character as another of the mysterious aspects of the book that make its interpretation difficult.<\/p>\nBackground<\/p>\nThe background of the book of Daniel can be examined from two perspectives. It may be viewed from the perspective of the Babylonian exile, of which Daniel was a part (early sixth century BC<\/span>), or in the light of future historical events (second century BC<\/span>), toward which the visions in the book’s second half seem to point.<\/p>\n<h5>The Babylonian Exile<\/h5>\nAlthough Daniel himself was exiled about 605 BC<\/span>, the major phase of the Babylonian exile began in 586 BC<\/span>, following the defeat of the kingdom of Judah and the destruction of Jerusalem. The account extends through the reigns of Nebuchadnezzar (properly Nebuchadrezzar) and Belshazzar, culminating in the early years of the Persian king Cyrus, who took over the city of Babylon in 539 BC<\/span>. For the Jews the exile was a time of hardship but also a time of renewed theological understanding. Both aspects are reflected in the book of Daniel.<\/p>\n<h5>The Seleucid Period in Palestine<\/h5>\nDaniel’s visions in the latter half of the book appear to refer to the Seleucid period in Palestine, specifically the time when the Jews were ruled by Antiochus Epiphanes, a member of the Seleucid dynasty (175–163 BC<\/span>). Whether the visions were prophetic anticipations of future events or reflections of contemporary culture, the Seleucid period is important to a full understanding of the book.<\/p>\nUnder Antiochus, Palestinian Jews experienced a time of considerable hardship. The ancient faith was severely undermined, the high priesthood in Jerusalem was sold to the highest bidder, and the temple was desecrated in several ways. Pressure was exerted on the Jews to adapt their lives and faith to Hellenistic (Greek-influenced) culture. Although some capitulated, others refused and steadfastly held firm to the old faith. A rebellion against the oppressive measures of Antiochus began in 168 BC<\/span>. By 164 the rebels had largely succeeded in getting rid of the objectionable practices. But the Seleucid period was generally a bad time for faithful Jews, when all the forces of history seemed to work against the true faith. Part of the book of Daniel’s greatness lies in its theological understanding of history, which enabled men and women to continue living in faith through a time of terrible crisis.<\/p>\nPurpose and Theological Teaching<\/p>\nThe scriptural section of the OT called the Writings served a variety of purposes. The psalms, for example, were used primarily in Israel’s worship. The proverbs may have been part of Israel’s school curriculum. The book of Job addressed a specific human and theological problem.<\/p>\nThe purpose of the book of Daniel is not so easy to determine, since it is essentially a story, a partial biography of Daniel. It is not strictly a prophetic book, nor is it history in the modern sense. Much of it is concerned with dreams and their interpretations.<\/p>\nNevertheless, the word “history” provides a clue to its purpose. Daniel seeks to provide theological understanding of history. The first six chapters tell about Daniel and his companions, not merely to satisfy historical curiosity but to teach the reader. OT theology insisted that the God of Israel participated in human life and history. To read biblical history, therefore, is to discover God’s participation in human affairs and to learn how God and human beings relate to each other. In the opening chapters of Daniel one reads of events in the life of a man of remarkable faith, the kind of history from which one may learn how to live.<\/p>\nThe last six chapters focus on Daniel’s dreams. Although neither the dreams nor the interpretations are easy to understand, it is possible to see the theme of history emerging again. The emphasis in chapters 7–12 is not on history as a record of past events but on the meaning of history and the world’s future. In the biblical perspective, the movements of human societies in the present and future matter as much as past history. Though Daniel’s visions are dominated by nations and superpowers, they have a more basic theme: God’s power over human beings and nations. History often appears to be a conglomeration of chaos and human conflict. Yet God ultimately controls history and moves it toward a goal. In spite of ambiguous details at the end of the book, Daniel provides hope for people living in a time of crisis. Even if what is said about the “time of the end” cannot be understood now (Dn 12:9), the end of history is full of hope for those with faith in God (v 13). The purpose of the book of Daniel thus has to do with the meaning of history, both what can be learned from the past and what can be hoped for in the present and future.<\/p>\nThe book also contains specific theological statements on such matters as human faith, divine salvation, and the nature of revelation. One theological matter in Daniel deserves particular attention: the doctrine of resurrection.<\/p>\nThe NT’s clear doctrine of resurrection followed by judgment is not a central theme in the OT. For the most part, the Hebrews’ faith was fixed on the realities of earthly life. Hope for life beyond the grave is hinted at in many texts but remains implicit. Only in the later writings of the OT, especially those of Ezekiel and Daniel, does a more explicit doctrine of resurrection develop.<\/p>\n\nThe focal point of that doctrine in the book of Daniel is 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting contempt” (nlt<\/span>). The doctrine of personal resurrection provides a basis for individual hope within an understanding of present and future history. Nations move against nations in apparent turmoil. God is believed to be in ultimate control, but what becomes of all the people who die while history is still in motion? The dead shall rise again, says Daniel, and in their resurrection bodies shall be judged according to their deeds. Some will be rewarded with everlasting life, but others will be condemned to shame.<\/p>\nTo the readers of the book of Daniel, the doctrine of resurrection provided hope in an otherwise bleak and hopeless world. It was a reminder that the actions of earthly life are important—they form the basis of future judgment. The world has a larger horizon of life beyond the body’s death. Ultimately, there will be justice, even though justice is rarely seen in the present existence. Evildoers may live without ever being punished. Yet beyond the death of the body lies a final judgment characterized by God’s justice.<\/p>\nSo the book of Daniel is about history and hope. Life must be lived now; for that, the book offers in the first six chapters the insight of Daniel’s experience. Life is lived in the context of war and international chaos; for that, chapters 7–12 depict God’s sovereignty and his purposes in history. Individual life moves toward death; for that, the writer speaks of resurrection and judgment.<\/p>\nContent: Stories about Daniel (1–6)<\/p>\n<h5>Daniel and His Companions (1:1-21)<\/h5>\nDaniel and his companions—Hananiah, Mishael, and Azariah—were exiled to Babylon some 19 years before the main exile following the destruction of Jerusalem. The four healthy young men, selected from among many Jewish exiles, were at the command of King Nebuchadnezzar assigned to a special three-year training program to make them court aides.<\/p>\nAs soon as the four Jewish youths entered Babylon’s high society, they faced a dietary problem. The king provided them with the best food and wine from the royal kitchens, but a Jew’s diet was restricted by the laws of God (see Dt 14). The four asked for a diet of vegetables and water, not to be fussy or ungrateful, but to remain faithful to their God. The story tells how the dietary situation worked out and sees them through their education and Daniel’s appointment as a royal counselor.<\/p>\nThe first episode thus focuses on a key issue faced by all Jewish exiles: How could one live in a foreign land, with foreign food and customs, yet remain faithful to God and his laws? Daniel provided a model. He was courageous enough not to compromise, but wise enough to seek a solution acceptable to all. His faithfulness was rewarded by God. By the end of the episode, Daniel is seen as a person with special wisdom and gifts from God. The rest of his life was marked by the exercise of those gifts.<\/p>\n<h5>Nebuchadnezzar’s Dream (2:1-49)<\/h5>\nThe king had a dream and, although he could not remember its substance, it weighed heavily on his mind. When his corps of professional interpreters could do nothing for him, he ordered that they be executed. The king’s order included Daniel and his companions, whose training qualified them as interpreters. Daniel obtained a stay of execution by offering to interpret the dream. After prayer, Daniel received from God both the substance of the dream and its interpretation, which he relayed to the king. The grateful Nebuchadnezzar promoted Daniel and his companions to important positions in Babylon.<\/p>\nAlthough the writer recorded both the king’s dream and Daniel’s interpretation, the problem for a modern reader is how to interpret the interpretation. The king saw in his dream a statue, with head of gold, chest and arms of silver, belly and thighs of brass, legs of iron, and feet of part iron and part clay. The interpretation identified Nebuchadnezzar as the head of gold. His kingdom would be followed by three other kingdoms, each represented by the statue’s parts and substances. At that point modern interpretations begin to diverge.<\/p>\nA common interpretation of the four sequential kingdoms is as follows: Chaldean Empire (gold), MedoPersian Empire (silver), Greece (brass), Rome (iron and clay). Others suggest an alternative interpretation: Chaldean Empire (gold), Media (silver), Persia (brass), Greece (iron and clay). To focus too much attention on identifying the four kingdoms can result in failure to see the chapter’s key feature. From the midst of those human kingdoms, “During the reigns of those kings, the God of heaven will set up a kingdom that will never be destroyed; no one will ever conquer it. It will shatter all these kingdoms into nothingness, but it will stand forever” (2:44, nlt<\/span>). The Babylonian king’s dream anticipated the coming of a greater kingdom, that of Jesus Christ.<\/p>\n<h5>The Fiery Furnace (3:1-30)<\/h5>\nThe story continues, focusing on Daniel’s three friends and using their Babylonian names—Shadrach, Meshach, and Abednego. King Nebuchadnezzar constructed a massive gold statue, 90 feet (27.4 meters) high. At its dedication ceremony everyone was required to bow down and worship as a band began to play. The three young Hebrews, who refused to worship, were summoned before the king. Their continued firm refusal led to a sentence of execution, and they were thrown into a fiercely burning furnace. Remarkably, they did not burn, and a fourth being appeared with them in the furnace. As they emerged unharmed from the ordeal, the king acknowledged God’s power of salvation and rewarded them.<\/p>\nThe story illustrates a second dilemma of the Jews in exile. Faithfulness to God’s first commandment, “You shall have no other gods before me” (Dt 5:7), could lead to death. The three young men were faithful—not out of confidence that God would rescue them, but whether or not he chose to spare their lives (Dn 3:17-18). As it happened, God delivered them; they were tossed into the furnace bound, but they came out free men. The message was profound: certainly the Jews should believe in a God able to deliver from the flames of persecution, but they should believe and hold fast even if no deliverance could be seen beyond the trial.<\/p>\n<h5>Nebuchadnezzar’s Second Dream and Madness (4:1-37)<\/h5>\nOn two occasions Nebuchadnezzar had confessed faith in the living God: when Daniel had interpreted his dream of the statue (2:47), and on the release of Daniel’s three companions from the furnace (3:28). Nonetheless, the king’s faith was shallow. The story in chapter 4 recounts a lapse of faith that brought terrible consequences. After eight years, when those consequences had run their course, the king again acknowledged God (4:37).<\/p>\nThe entire story is presented in the form of a proclamation, written by Nebuchadnezzar and widely circulated after the events in the story had transpired. The king dreamed of a tall tree growing in a field to ever greater heights. A divine messenger ordered the tree cut down, with only a stump and roots left in the ground. The stump and roots then took the form of a man, but the man’s mind was replaced with that of an animal. For seven years that semihuman creature behaved like a beast.<\/p>\nDaniel showed the king how the dream applied to the king himself. Nebuchadnezzar was the great tree that would be cut down; he would behave like a beast in the field for seven years. One year after the king had been told that interpretation, the judgment came. For seven years he behaved like an animal until his sanity returned.<\/p>\nThe moral of the king’s story is that his madness was no accident but rather divine judgment. His arrogant belief that he had the power of God led to heavy retribution (4:30). The king was probably afflicted with a rare and peculiar form of mental illness today called “boanthropy.” The true meaning of the story lies at a deeper level: to think that one is God, having absolute power and control of one’s own life, is madness. That kind of madness can be cured and overcome only with the realization that absolute power and authority belong to God alone.<\/p>\n<h5>Belshazzar’s Feast (5:1-31)<\/h5>\nThe scene shifts to the reign of a later king in Babylon, Belshazzar. The son of Nabonidus, he was probably co-regent with Nabonidus (555?–539 BC<\/span>), with special authority in the region of Babylon. The theme of his story is similar to that of chapter 4. Belshazzar, in the course of an enormous feast, called for the sacred vessels captured from the temple in Jerusalem. With the sacred vessels the Babylonians toasted the local gods, a sacrilegious act that invited divine judgment. It came in the form of words written on the wall by a hand, which Daniel interpreted for the king as words of judgment (5:26-28). Although he praised Daniel for the interpretation, the king missed both the true meaning of the words and the lesson taught to Nebuchadnezzar, his predecessor (vv 18-22). Belshazzar was killed that very night when Darius the Mede entered the city and captured it. The theme continues remorselessly: human pride and arrogance do not pass unnoticed by the God of history, who controls and directs human events toward the fulfillment of his purpose.<\/p>\n<h5>The Den of Lions (6:1-28)<\/h5>\nThe theme of chapter 6 is similar to that of chapter 3, but with Daniel as the story’s central figure. He is portrayed as one unwilling to compromise, fully obedient to Darius as long as that was possible, but unwilling to disobey the law of God. Hence, Daniel knowingly disobeyed a royal decree that prohibited prayer to anyone other than the king himself. Although he was aware of the consequences, Daniel remained faithful to God. The immediate outcome, when his enemies reported him, was an order of execution—Daniel was thrown to the lions. He was delivered from the hungry cats, and the king, relieved of a terrible predicament, had the plotters punished.<\/p>\nA double message emerges from the story. On the one hand, God’s servant must be faithful in prayer and worship, regardless of the outcome; God delivers, and in that case did deliver Daniel from disaster. On the other hand, the effect of Daniel’s faithfulness was that the king, who had ordered his subjects to worship him, learned about true worship (6:25-27). The effects of faithfulness, like ripples from a pebble tossed in a pool, spread far beyond the one who is faithful.<\/p>\nContent: Daniel’s Visions (7–12)<\/p>\nWith the beginning of chapter 7 the chronological sequence of the book of Daniel changes; Daniel’s first vision goes back to the first year of Belshazzar (7:1), but subsequent visions take place as late as the reign of Cyrus, the Persian king (10:1). Chapters 7–12 emphasize the meaning of history and God’s sovereignty in history, expressed in the mysterious symbolism of dreams. The whole section can be divided as follows: (1) vision of four beasts (7:1-28); (2) vision of the ram and the goat (8:1-27); (3) Daniel’s prayer (9:1-27); (4) vision of the end times (10:1–12:13).<\/p>\nThe first vision again takes up the theme of four kingdoms, already seen in Nebuchadnezzar’s dream (ch 2). In the second vision the focus is narrowed down to two kingdoms, Persia and Greece. Much of the final vision of the end times deals with events occurring during the reign of Antiochus Epiphanes in the second century BC<\/span>. All the visions play on the same theme. Although human kingdoms may exert their might in a chaotic world, the sovereign God acts through history’s apparent chaos toward an ultimate goal of salvation.<\/p>\nThe primary interpretation of the visions can be perceived in past historical events, but a further messianic dimension can be seen in the light of the NT. That dimension is most evident in chapter 7. In the context of the four kingdoms, a divine court of judgment is established, presided over by the “Ancient of Days”—the almighty God (7:9). Then Daniel sees the arrival of “one like a son of man” (7:13). Though the phrase “son of man” was later perceived to be a messianic title, it did not technically have that meaning in the book of Daniel. Daniel 7:13 is a principal source for the title “Son of Man,” which Jesus commonly used to designate himself. His most significant use of that term was at his trial, where he directly associated his title with Daniel 7 (Mt 26:63-64).<\/p>\nSee also<\/em> Daniel (Person) #3; Diaspora of the Jews; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"DANIEL, Book of Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt). In the old Jewish division of the OT, Daniel i...","summary_en":"DANIEL, Book of Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt). In the old Jewish division of the OT, Daniel i...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18029,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"History of Israel","title_en":"History of Israel","content_ro":"<h3>ISRAEL, History of<\/h3>\nAn account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\nPreview<\/p>\n• Patriarchal Age<\/p>\n• Sojourn in Egypt<\/p>\n• The Exodus<\/p>\n• Wilderness Wanderings<\/p>\n• The Conquest<\/p>\n• The Judges<\/p>\n• The United Monarchy<\/p>\n• The Divided Kingdom<\/p>\n• The Restoration<\/p>\n• The Intertestamental Period<\/p>\n• The Roman Period<\/p>\nPatriarchal Age<\/p>\nThe story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\nThis period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\nAdditional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\nJacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” kjv<\/span> mg).<\/p>\nThe patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\nSojourn in Egypt<\/p>\nIf Jacob and his sons entered Egypt about 1870 BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 BC<\/span>). At any rate, by about 1580 BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\nIn process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\nAt the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\nThe Exodus<\/p>\nUnderstandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\nThe plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\nJust before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\nThe date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 BC<\/span>) and 1406 BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 BC<\/span> for a variety of reasons.<\/p>\nThe early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\nWilderness Wanderings<\/p>\nThe wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\nThe period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\nAt Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\nSubsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\nAfter camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\nThe Conquest<\/p>\nThe latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\nJoshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\nThe narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\nWhen the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\nThe Judges<\/p>\nJoshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\nThe book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\nEstablishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\nThe United Monarchy<\/p>\nBecause of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\nThe first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\nThe people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\nSaul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\nAfter Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\nSoon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\nNot long after the beginning of his reign (1010–970 BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\nWithout doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\nLike other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\nSolomon (970–930 BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\nApparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\nUnfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\nThe Divided Kingdom<\/p>\nAfter the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\nWhen Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\nThe northern kingdom lasted from the division in 930 BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\nFour other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\nAhab (874–853 BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\nJehu (841–814 BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\nJeroboam II ruled during most of the first half of the eighth century (793–753 BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\nProphets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\nThe history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\nRehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\nConditions during the reign of his son, Abijam, were worse, but Asa (910–869 BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\nAsa’s son Jehoshaphat (872–848 BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\nAfter his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\nWhen Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\nHis son Amaziah (796–767 BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\nUzziah (792–740 BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\nBy and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 BC<\/span>) and removed many of her people into captivity.<\/p>\nThe next king of Judah, Hezekiah (715–686 BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\nHezekiah’s son Manasseh (697–642 BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\nThe situation was different with Josiah (640–609 BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\nInternational conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\nFrom this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\nThe Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\nThe Restoration<\/p>\nIn judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\nAmong the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\nGod’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\nUnder the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 BC<\/span>; Ezr 6:15).<\/p>\nDuring the reign of Darius’s son Xerxes (486–465 BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\nXerxes’ son Artaxerxes I (465–424 BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\nAfter the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\nA Samaritan temple was later built on Mt Gerizim (probably during the fifth century BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\nThe Intertestamental Period<\/p>\nAlexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 BC<\/span>. Thereafter the area remained in Egyptian hands until 198 BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\nWhen Ptolemy V came to the throne as a minor in 203 BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\nBut this does not completely explain the Maccabean revolt against Syria. In 168 BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\nSome Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\nSimon ruled the Jewish state until his assassination in 134 BC<\/span>, when his son John Hyrcanus (134–104 BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\nWhen Janneus died, Alexandra, widow of two kings, took the throne (76–67 BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 BC<\/span>.<\/p>\nThe Roman Period<\/p>\nAfter the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\nWith the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\nHerod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 BC<\/span>, it was not completed until just a few years before its destruction in AD<\/span> 70.<\/p>\nThe material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\nUltimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in AD<\/span> 6, and his territory became a Roman province (AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in AD<\/span> 37; the holdings of Antipas were then added in AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\nHerod Agrippa I (AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\nAs is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\nRoman prefects ruled Palestine from AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\nThe spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\nOn two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\nBut Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\nLeader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\nSee also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","content_en":"<h3>ISRAEL, History of<\/h3>\nAn account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world.<\/p>\nPreview<\/p>\n• Patriarchal Age<\/p>\n• Sojourn in Egypt<\/p>\n• The Exodus<\/p>\n• Wilderness Wanderings<\/p>\n• The Conquest<\/p>\n• The Judges<\/p>\n• The United Monarchy<\/p>\n• The Divided Kingdom<\/p>\n• The Restoration<\/p>\n• The Intertestamental Period<\/p>\n• The Roman Period<\/p>\nPatriarchal Age<\/p>\nThe story of Israel begins with Abraham, whom God called first at Ur, and perhaps later at Haran (Acts 7:2-4), to leave Mesopotamia and go into a land to which God would direct the way. In calling Abraham, God made with him a covenant (Gn 12:1-3) that promised him a land, special divine favor (“I will bless those who bless you, and the one who curses you I will curse,” nasb<\/span>), and the privilege of being a channel of blessing to the entire world (“In you all the families of the earth shall be blessed,” nasb<\/span>). In Genesis 12:4-8 God confirmed this unconditional covenant, promising Abraham this new land forever, along with innumerable descendants. Subsequently, in Genesis 15:1-21, God again confirmed the covenant but added the significant prediction that the guarantee of holding Canaan in perpetuity did not mean occupation of the land in every generation. God also spelled out the limits of the Promised Land (from the river of Egypt to the Euphrates, some 500 to 600 miles or 804 to 965 kilometers in extent). A final confirmation of the covenant to Abraham appears in Genesis 17:6-8. It guaranteed the land of Canaan to Abraham’s posterity and added that kings (an anticipation of the Davidic dynasty) would arise in his line. The covenant was confirmed to Abraham’s son Isaac (Gn 26:3-5) and his grandson Jacob (ch 28).<\/p>\nThis period is known as the patriarchal age in Hebrew history. The patriarchs were Abraham, Isaac, and Jacob. They were called patriarchs because they were fathers, not only to their immediate families, but also to the extended family of Hebrews, over which they exercised a fatherly control. They served as political, legal, and spiritual heads of their migratory community, looking after their interests and leading them in worship. Periodically they built altars on which they offered sacrifices. That the patriarchal community was very large can be seen from Genesis 14:14, which says that Abraham had 318 armed men in his camp. If one assumes that most of the men were married and had one or more children each, the total extended family may have numbered in excess of 1,000.<\/p>\nAdditional developments in the life of Abraham and Jacob were particularly important for world history. Abraham, frustrated at not having an heir, accepted Sarah’s suggestion to obtain an heir by the slave girl Hagar. (This was also the custom of the land.) The son born was named Ishmael, progenitor of the Arabs. Thus Abraham is revered by Arabs and Muslims as well as by Jews and Christians. He is the father of the Jews through his son Isaac, child of promise. He holds a special place in Christianity as an example of Christ, through whom all Christians obtain their salvation.<\/p>\nJacob, a scheming scoundrel in his earlier years, wound up in exile in northern Mesopotamia for 20 years in the home of his uncle Laban. There he married Leah and Rachel and fathered the sons who became the progenitors of the 12 tribes of Israel. On his return to Palestine he met God along the banks of the Jabbok River (Gn 32), and God changed his name to Israel (“a prince of God,” kjv<\/span> mg).<\/p>\nThe patriarchal period in Canaan lasted for 215 years. One estimate places Abraham’s entry into Canaan at about 2085 BC<\/span>, when he was 75 years of age. Jacob and his sons migrated to Egypt to escape a severe famine in Canaan in about 1870 BC<\/span>. During much of the patriarchal period, Palestine experienced a decline in population and was occupied largely by nomadic or seminomadic tribes. It was relatively easy for the Hebrews to enter such a situation. After 1900 Palestine began to enjoy more settled conditions. Shortly thereafter, the Hebrews made the trek into Egypt.<\/p>\nSojourn in Egypt<\/p>\nIf Jacob and his sons entered Egypt about 1870 BC<\/span>, it was the period of the Middle Kingdom. And by that time other migrants from Asia were coming in increasing numbers. The Hebrews settled in Goshen, in the eastern delta region, under the protecting care of Joseph, who held a position at the Egyptian court roughly equivalent to that of prime minister. As more and more Asiatic Hyksos came into Egypt, they began to take over the country—northern Egypt at least. During this same time the Hebrews became increasingly numerous. Some who hold to a different chronology believe the Hebrews were welcomed into Egypt during the days of Hyksos domination (after 1750 BC<\/span>). At any rate, by about 1580 BC<\/span> native Egyptian princes regained control of the country and expelled many of the Asiatics.<\/p>\nIn process of time there arose a king over Egypt who “knew not Joseph” (Ex 1:8, kjv<\/span>). Very possibly this meant that a native Egyptian dynasty had arisen in Egypt and they were apprehensive over the fact that the growing numbers and wealth of the Hebrews might jeopardize their own supremacy. But Egyptian measures to subjugate the Hebrews and reduce their birthrate had a reverse effect (Ex 1:12). Finally, the Egyptians ordered the killing of all male Hebrew infants at birth. Among those who disobeyed were the parents of Moses, who set him afloat in a waterproof basket made of reeds. Found by a daughter of Pharaoh, he was brought up in the Egyptian court, was given a first-class education, and became a high official of the realm.<\/p>\nAt the age of 40, Moses identified himself with his own people. He killed an Egyptian in defense of a fellow Hebrew, and immediately fled to the land of Midian in the northeastern part of the Sinai Peninsula. He married and lived there for 40 years, becoming thoroughly familiar with the geography and the ways of the wilderness through which he would later lead the Hebrews. The Egyptians continued to oppress the Hebrew people severely until they cried urgently to God for deliverance. In response, God confronted Moses in the famous burning bush experience and called on him to return to Egypt and lead the people back into the land of Canaan (Ex 3–4). He was to have the help of his brother, Aaron.<\/p>\nThe Exodus<\/p>\nUnderstandably the pharaoh of Egypt was reluctant to permit the Hebrews to leave permanently. The value of this great labor force was incalculable. But finally, after suffering a series of ten plagues, lasting perhaps a year, the Egyptians were persuaded to let the Hebrews go (Ex 7–12).<\/p>\nThe plagues had a theological as well as a practical purpose. They discredited the gods of Egypt and exalted the most high God of heaven (Ex 12:12). The plagues clearly discredited specific gods of Egypt (e.g., the Nile was worshiped as Hapi, plague one; the frog, worshiped as Heqt, plague two; the bull, worshiped as Ptah, plague five; the sun, worshiped as Amon-Re\/Aton, plague nine). Taken together, they struck a direct blow at the Egyptian pantheon.<\/p>\nJust before the last plague, which was the night in which the death angel invaded the homes of the Egyptians, the Israelites made the Passover sacrifice according to divine instructions. This involved killing a lamb for each household (unless the household was too small; in that event, households could combine). Anyone who was careless about applying the blood to the doorpost or who rejected this divine provision came under the judgment of God. After the death of the firstborn throughout the land, the Egyptians begged the Hebrews to leave. Their company numbered 600,000 men over 20 years of age, plus women and children, for a total of over 2,500,000. In addition they took their flocks and herds and personal belongings.<\/p>\nThe date they left Egypt is a matter of continuing debate. Traditionally a date of about 1446 BC<\/span> is given for the exodus (cf. 1 Kgs 6:1, which places the exodus 480 years before construction of the temple started in 966 BC<\/span>) and 1406 BC<\/span> for the Conquest under Joshua, and there do not seem to be any compelling arguments for rejecting that position. But a great many scholars prefer 1275 BC<\/span> for a variety of reasons.<\/p>\nThe early date of the exodus would place the later years of the wilderness wanderings and the subsequent conquest of Palestine during the reigns of Amenhotep III and IV (1412–1366), a time when the pharaohs allowed Egyptian control of Palestine to disintegrate. When the Egyptians did reassert their power, about 1300, they restricted their movements largely to the coastal area, and thus did not come in contact with the Hebrews who were living in the hill country of Judea, Samaria, and Galilee.<\/p>\nWilderness Wanderings<\/p>\nThe wilderness wanderings were an important interlude in the history of Israel. During those years, significant and basic institutions came into existence at God’s command. At Sinai, Moses delivered to Israel the law, the pattern of the tabernacle (which later became the model for the temple) and orders for its operation, as well as detailed instructions for the priesthood and sacrificial system of worship.<\/p>\nThe period of the wanderings was truly a remarkable time. The presence of God was evidenced by a pillar of cloud that hovered over the people by day and a pillar of fire by night. God provided food in the form of manna, periodically provided water by miraculous means, and made sure that clothes did not wear out. In spite of all that, the people murmured and complained continually.<\/p>\nAt Sinai, God gave the law (Ex 19:2–24:18), and the people promptly made a commitment to keep it (24:3). Then God gave the pattern for the tabernacle and its furniture (chs 25–27, 30–31, 35–40) and established the priesthood (chs 28–29). While Moses was on the mountain receiving God’s revelation, the people grew restless and clamored for gods they could see. Even Aaron was carried away with the idolatrous wave and supervised the casting of a golden calf and building of an altar before it. The fact that they turned to Egyptian cattle worship so readily indicates that paganism must have made deep inroads among them while in captivity (chs 32–34). Moses’ intercessory response to God’s announcement that he would destroy Israel because of her idolatry led to a divine determination to execute judgment on only the worst offenders (32:9-14).<\/p>\nSubsequently, God revealed the legal and priestly order (Lv 1:1–27:34). Among the divinely appointed institutions described or alluded to in Leviticus are several special days or feasts, including the Sabbath, Passover, Feast of Unleavened Bread, Firstfruits, Pentecost or Feast of Weeks, Feast of Trumpets, Day of Atonement, Feast of Tabernacles, the Year of Sabbath, and the Year of Jubilee.<\/p>\nAfter camping at Sinai for about a year, the Israelites got their orders to go forward (Nm 10:11-12). Miriam (Moses’ sister) and Aaron criticized Moses’ leadership and suffered divine punishment as a consequence (ch 12). When the people arrived at Kadesh-barnea, the gate to southern Palestine, they were frightened by the report of most of the spies who had been reconnoitering in Canaan and decided that they should not advance into Canaan. They called for a new leader to bring them back to Egypt. God declared that the entire generation would wander in the wilderness until the adults had died. Only Joshua and Caleb (the two spies in favor of invading immediately) would enter the Promised Land (14:26-30). Near the end of the period of wandering, Moses also lost the privilege of entering the land by an act of disobedience.<\/p>\nThe Conquest<\/p>\nThe latter part of the book of Numbers describes how Moses led the Israelites to victory over the peoples living east of the Jordan River. Reuben, Gad, and the half-tribe of Manasseh requested permission to settle there and reluctantly were allowed to do so on the condition that they would join the rest of the Israelites in conquering Canaan before settling down. Prior to victories in Transjordan, a new census of adult males was taken in order to determine the military capabilities of Israel and to provide a basis for equitable division of the land they were about to enter. The number of males above 20 years of age was 601,730 (Nm 26:51). The book of Deuteronomy consists primarily of a series of speeches delivered by Moses in a covenant renewal ceremony on the plains of Moab just before his death and the appointment of Joshua as leader.<\/p>\nJoshua lost no time in moving forward. Spies sent across the Jordan to Jericho to reconnoiter reported a situation quite different from what the Hebrews had experienced at Kadesh-barnea a generation earlier. Now the people of Canaan were terrified because they had heard of the numerical strength and victories of the Hebrews. Apparently the day after the spies returned, Joshua moved the people to the edge of the Jordan and prepared to cross over. The waters parted for them here as the Red Sea had parted earlier.<\/p>\nThe narrative of conquest that appears in the book of Joshua is not a detailed battle account. It describes a thrust into the middle of Palestine around Jericho and Ai, a southerly drive to defeat the Amorite league, and a northern campaign against Hazor and other towns. The history of Joshua is extremely telescoped, for Joshua’s major military action must have required about six years. Joshua’s friend Caleb was 79 when the Conquest began and 85 after the last great battle with Jabin, king of Hazor (Jos 14:7-10).<\/p>\nWhen the war was over, major strongholds (e.g., Jerusalem) still remained in enemy hands, but the land west of the Jordan was allocated to the nine and a half Hebrew tribes. The task of reducing enemy towns was left to the individual tribes in whose land they were located. The Joshua account was not so much a narrative of Israelite battle prowess as of God’s faithfulness and intervention on behalf of his people. For example, at Jericho they did not attack but merely followed divine orders and watched the defenses collapse; at Gibeon hailstones killed more Amorites than Israelite soldiers did (Jos 10:7-11).<\/p>\nThe Judges<\/p>\nJoshua died some 30 years after he had led the Hebrews into Canaan, and he was followed by a series of divinely appointed leaders who ruled sometimes over the whole of Israel as a loose confederacy and sometimes over one or more tribes. They were judges, civil functionaries, and military leaders all at the same time.<\/p>\nThe book of Judges pictures a series of recurring cycles: apostasy from God, punishment in the form of oppression by neighboring tribes, cries to God for relief, release from bondage under the leadership of a judge, and a period of rest from oppression.<\/p>\nEstablishment of the chronology of the judges is one of the thorniest problems of Scripture. Adding up all years of oppression and rest mentioned in the book gives a total of 410. The book of Acts gives a total of 450 years from the days of Joshua to Samuel (Acts 13:19). The difference in Acts may be accounted for by the addition of 40 years of Eli’s ministry (1 Sm 4:18). Allowing 410 years for the period of the judges, about 30 for the Conquest to the judges, and 40 for the wilderness wanderings, means 480 years from 1050 BC<\/span>, the date for Saul’s kingship, and would give a date of about 1530 for the exodus. This is about 100 years more than even the early date for the exodus. The most probable explanation is that there is some overlap in oppressions and judgeships. For instance, the activities of Jephthah were centered on the eastern frontier, those of Samson in the Philistine plain to the southwest, and those of Deborah and Barak in the north.<\/p>\nThe United Monarchy<\/p>\nBecause of the weakness of Israel resulting from political disunity and the ineptness and corruption of both Eli’s and Samuel’s sons, the people of Israel called for a king to rule over them. This demand was in reality a rejection of the divine plan of theocracy—the rule of God. God granted the Hebrews’ wish but warned them of the disadvantages of monarchy (1 Sm 8:9-21). The concept of kingship was not new to Israel. It had been hinted at in Genesis 49:10 and Numbers 24:17, and Moses had made some very clear statements about it in Deuteronomy 17:14-20.<\/p>\nThe first stage of Hebrew monarchy is commonly called the united monarchy because all Israel was ruled by a single king. This period lasted for 120 years—encompassing the 40-year reigns of Saul (Acts 13:21), David (2 Sm 5:5), and Solomon (1 Kgs 11:42).<\/p>\nThe people asked for a king, and God granted them one, but not one like those of the surrounding nations. The Hebrew king was to be a man who followed God’s dictates in his public and private life, who did not intrude into the affairs of the priesthood, and who did not fall into idolatry, but exerted all his influence to keep the people faithful to God. If he failed in any of these respects, he ran the risk of being deposed by God, of having his line brought to an end, or even of having the people fall into captivity to a foreign power. All this must be kept in mind when evaluating the reigns of Saul, David, Solomon, and the kings of the divided monarchy.<\/p>\nSaul began well. He won a great victory over the Ammonites at Jabesh-gilead and showed considerable wisdom in administrative matters. But after about two years he intruded into the priest’s office to offer sacrifice, bringing the divine prediction that his kingdom would be taken from him (1 Sm 13:8-14). He would go on to enjoy great military victory and ability as a ruler until about the middle of his reign.<\/p>\nAfter Saul’s disobedience to God’s command to totally destroy the Amalekites, the Lord repudiated Saul and instructed Samuel to anoint David privately as future king of Israel. David’s rise to prominence was spurred by his victory over Goliath and the accompanying defeat of the Philistines. Saul later made David commander of the army, and the young man soon earned a reputation greater than that of the king himself. Saul, who had become increasingly mentally disturbed after his relationship with God was broken, began to make attempts on David’s life, and for the last years of Saul’s reign David lived as a fugitive. Meanwhile, the Philistines got completely out of control and finally killed Saul and most of his sons in the great battle of Mt Gilboa, which gave the Philistines control over much of Palestine west of the Jordan (1 Sm 31:1-7).<\/p>\nSoon David became king in Judah with his capital in Hebron. A son of Saul, Ishbosheth, established himself at Mahanaim, east of the Jordan. For seven years the two tiny kingdoms existed side by side (2 Sm 2:2-11). But after the Israelite king and his army commander were assassinated, David became ruler of a united Hebrew kingdom.<\/p>\nNot long after the beginning of his reign (1010–970 BC<\/span>) David completely defeated and subjugated the Philistines. Soon thereafter he captured Jerusalem, making it the capital of the united kingdom. During succeeding years, David built up an empire (2 Sm 8:10; 1 Chr 18–19), conquering Moab, Edom, Damascus, Zobah, and Ammon, so he controlled territory from the Gulf of Aqaba (a branch of the Red Sea) and the Sinai in the south almost to the Euphrates in the north. Moreover, he established good relations, if not an alliance, with Tyre. The establishment of David’s empire was possible because of a power vacuum in the Middle East. The Egyptians, Mycenaeans, Hittites, and Assyrians were either decadent or removed from the stage of history. The Phoenicians, a peaceful commercial people, were also free to expand their trade, and they were happy to sell cedar to David for his palace and the temple.<\/p>\nWithout doubt, David was Israel’s greatest king. Jerusalem came to be known as the city of David. When the king wanted to build the temple as God’s house, God replied that his son should do it instead. But God would in a very real sense build David’s house; he made a covenant with David, promising him that his house (dynasty, kingdom, throne) would be established forever (2 Sm 7). Christ, the infinite One who came from the line of David, alone was capable of fulfilling this divine promise (see Lk 1:31-33; Acts 2:29-36; 13:32-39; 15:14-17).<\/p>\nLike other Oriental monarchs, David fell into the practice of keeping a harem. Scripture names 8 wives and 21 children and refers to other wives and concubines. Such a situation opened the door to family rivalries and questions about succession to the throne. Two sons, Absalom and Adonijah, made a try for the throne, but both efforts were squelched. Solomon, son of David’s favorite wife, Bathsheba, became the next king.<\/p>\nSolomon (970–930 BC<\/span>) was a man of peace and a builder of palaces, cities, fortifications, and the temple. He fortified cities all over his realm and outfitted cities for his chariot corps and cavalry units. With the help of the Phoenicians, he built a seaport and kept a fleet at Ezion-geber, near modern Eilat on the Gulf of Aqaba. He greatly enlarged Jerusalem by enclosing the temple area to the north of David’s city and the southwestern hill now known as Zion. His best-known project was the temple, which took seven years to build. Twice the size of the tabernacle, it was built on the same basic plan; it measured 90 feet (27.4 meters) long and 30 feet (9.1 meters) wide and had magnificent appointments. But he also constructed a palace complex that took 13 years to complete. This included an armory, a throne room, the king’s private residence, and a house for the daughter of pharaoh.<\/p>\nApparently much influenced by the spiritual testimony of David and desiring God’s blessing on his rule, Solomon made a great sacrifice to God at Gibeon near the beginning of his reign. God met him there and offered to grant whatever he might request. Solomon asked for understanding and wisdom to govern God’s people (1 Kgs 3:9). His God-given wisdom is apparent in many administrative decisions and official policies and building plans.<\/p>\nUnfortunately, Solomon did not show such wisdom in maintaining a harem of 700 wives and 300 concubines or in excessive expenditures that left the state in serious financial straits. He even erected places of worship for his foreign wives, thus subsidizing their idolatries and incurring the wrath of God. In fact, foreign wives and their idolatry proved to be his downfall; before Solomon died, God informed him that for this reason he would divide the kingdom at his death and give most of it to someone other than Solomon’s son. But for David’s sake, God would keep Judah and Jerusalem in the hands of the Davidic line (1 Kgs 11:9-13).<\/p>\nThe Divided Kingdom<\/p>\nAfter the death of Solomon, the Near East was destined to become a very different place. Israel was no longer in a power vacuum. The Assyrian Empire rose in Mesopotamia, to be followed by the Neo-Babylonian and the Medo-Persian Empires in turn. Egypt was temporarily powerful in the south, but it would later come under control of Assyria and Medo-Persia. These empires exerted great pressure on Israel and dominated one or both of the two Hebrew kingdoms.<\/p>\n\nWhen Solomon died, his son Rehoboam took the throne and was forced to deal with a rising tide of resentment over the high taxes and economic stagnation of Solomon’s last years. When Rehoboam refused to give relief, all the northern tribes broke away and formed the northern kingdom, Israel, under the leadership of Jeroboam. The southern kingdom, Judah, was left with only the territory of Judah and Benjamin. A total of 20 kings ruled in each of the separate kingdoms. While the north had several dynasties and the reigns of kings were generally short, in the south the dynasty of David continued to rule and the reigns were longer.<\/p>\n<h5>The Northern Kingdom<\/h5>\nThe northern kingdom lasted from the division in 930 BC<\/span> until its conquest by Assyria in 722. Jeroboam, fearing that he would lose the loyalty of the people if they continued to go to Jerusalem to worship, set up a new religion of his own. Instituting calf worship, he built shrines at Dan in the north and Bethel in the south. This idolatry drew the condemnation of God and fulfilled the prediction that Jeroboam’s line would be wiped out. All his successors are said to have followed in his idolatrous steps. Israel found itself at war during much of its history—with Judah, Syria, or Assyria. Jeroboam established his capital first at Shechem and later at Tirzah.<\/p>\nFour other kings of the north require special comment: Omri, Ahab, Jehu, and Jeroboam II. Omri (885–874 BC<\/span>) must have been an impressive ruler. Generations later, Assyrians still spoke of Israel as the land of Omri. After he had established himself on the throne, he located the permanent capital of the kingdom at Samaria and began the palace complex there. Early in his reign he was successful in conquering Moab, and later he reestablished the good relations with Tyre that existed in the days of David and Solomon. Apparently he established a full alliance and cemented it with the marriage of his son Ahab to Jezebel, a princess of Tyre.<\/p>\nAhab (874–853 BC<\/span>) was one of the most significant of Israel’s kings. He and his wife, Jezebel, promoted the vile idolatry of Baal worship with its religious prostitution, arousing the powerful opposition of the prophet Elijah. Ahab was a formidable military man, defeating the Syrians in major campaigns and participating in a coalition that fought the Assyrians to a virtual standstill. He also built extensively at Samaria, Hazor, Megiddo, and other towns, as excavations show.<\/p>\nJehu (841–814 BC<\/span>) was God’s agent for punishing the house of Omri and destroying Baal worship in Israel. He did eradicate Baal worship and liquidated literally scores of relatives and court officials of Ahab. But he was so ruthless that he killed off the people who knew how to run the government; subsequently, it did not work well. Jehu also was forced to become a vassal to Assyria.<\/p>\nJeroboam II ruled during most of the first half of the eighth century (793–753 BC<\/span>) and brought the kingdom to its greatest extent and prosperity. He, with his contemporary Uzziah in the south, ruled most of the land David had once controlled. This was possible because the Assyrians were in a period of decline during most of the first half of the century.<\/p>\nProphets who were active during the history of the northern kingdom include the nonwriting prophets Elijah and Elisha and the writing prophets Jonah, Amos, and Hosea.<\/p>\n<h5>The Southern Kingdom<\/h5>\nThe history of the southern kingdom of Judah was quite different from that of the northern kingdom. The temple was there and so were large numbers of Levites, many of whom came south after the division of the kingdom to protest the idolatry of the north. In addition to this spiritual strength, there was greater political stability and unity, promoted by the fact that only two tribes—Judah and Benjamin—shared power, and all the kings were of the Davidic dynasty. Moreover, eight of the kings were good monarchs. There were also periodic religious revivals. God granted the southern kingdom about 100 more years of existence than the north. But Judah, too, fell into idolatry and went into captivity for her sins.<\/p>\nRehoboam, the first king in the south, is especially remembered because he refused to listen to wise counsel about fiscal matters and perpetrated the division of the kingdom. He is also remembered for his religious policies. After a good beginning, he allowed apostasy to get out of control and brought the judgment of God in the form of an invasion in his fifth year (926 BC<\/span>) by Shishak I of Egypt, resulting in extensive plunder and payment of tribute. Thereafter, he launched an extensive program to fortify the realm. Shishak’s invasion did have the effect of producing a partial and temporary spiritual reform, but the general trend of Rehoboam’s reign was downward.<\/p>\nConditions during the reign of his son, Abijam, were worse, but Asa (910–869 BC<\/span>) initiated a religious reform that was effective for most of his reign. When threatened by the northern kingdom during his latter years, however, Asa turned to Syria for help instead of to God, and he seems to have defied the prophets of God to his dying day.<\/p>\nAsa’s son Jehoshaphat (872–848 BC<\/span>) was apparently influenced by his father’s early religious devotion, and his reign was characterized by faithfulness, winning the favor of God. However, he seems to have made a full alliance with Ahab of Israel, which resulted in the marriage of his son Jehoram to Ahab’s daughter Athaliah. This alliance involved Jehoshaphat in almost ruinous joint ventures with Ahab, and later with two of his sons when they became kings of Israel. It also opened the door for the introduction of Baal worship into Judah when Jehoram came to the throne in the southern kingdom. For his sin Jehoram (853–841 BC<\/span>) suffered internal revolt, invasion, and death from a horrible disease.<\/p>\nAfter his death, his last remaining son, Ahaziah, ruled less than a year, following the wicked ways of his father. When Ahaziah died in battle, the queen mother, Athaliah, decided to seize the throne for herself and to secure her power by killing off all those in line to the throne. But she missed Ahaziah’s infant son Joash, who was kept hidden in the temple for six years.<\/p>\nWhen Joash was seven, Jehoiada the high priest arranged his coronation and also the execution of the murderous and idolatrous Athaliah. During his early years when Joash was influenced by good counsel, he did well. But after the middle of his reign (835–796 BC<\/span>), he began to listen to the princes who wanted to restore idolatry, and conditions deteriorated. Military reversals brought on economic decline and ultimately the king’s assassination.<\/p>\nHis son Amaziah (796–767 BC<\/span>) started well with victory over Edom and faithfulness to God. But he, too, fell into idolatry and was totally defeated by the northern kingdom, being held prisoner there. At that point his son Uzziah took over (c. 792 BC<\/span>) and began a long and generally successful reign. During the several decades that followed, Assyria was in decline, and Uzziah and his contemporary in the north, Jeroboam II, were able to expand Hebrew holdings so that between them they controlled most of the territory Solomon had ruled.<\/p>\nUzziah (792–740 BC<\/span>) was able to restore the power of Judah rather quickly after his father’s defeat by Israel. Then he subjugated the Philistines in the southwest and the Ammonites across the Jordan; he strengthened his hold on the Edomites. All during his reign economic conditions improved. But at the height of his power Uzziah foolishly violated the high priest’s prerogatives and offered sacrifice in the temple. For this he was smitten with leprosy; his son Jotham was co-regent during the years 750–740 BC<\/span>, going on to rule alone for about five more years. Meanwhile, Assyrian power became resurgent.<\/p>\nBy and large, Jotham merely carried on the policies of Uzziah. But the administration of his son Ahaz (735–715 BC<\/span>) was very much affected by the Assyrian threat. Israel and Syria wanted him to join in war against Assyria, but he refused, being pro-Assyrian in sympathy. When Israel and Syria invaded Judah, King Ahaz sent tribute to Assyria and became her vassal in return for protection. This rash course of action was vainly opposed by Isaiah, who was prophet at court (c. 740–700 BC<\/span>). Contemporaneously, the prophet Micah ministered to the common people of Judah. The pro-Assyrian policy of Ahaz was accompanied by a renewed sympathy for idolatry, and this brought the judgment of God in the form of invasion by Edomites and Philistines and trouble with Assyria. In fact, during this period, Assyria had annexed the northern kingdom (722 BC<\/span>) and removed many of her people into captivity.<\/p>\nThe next king of Judah, Hezekiah (715–686 BC<\/span>), was greatly sobered by the fall of Israel because of her sins, and he determined to launch a reform in his realm. He was anti-Assyrian too, but he did not dare to discontinue tribute payments and strike for independence until after Sennacherib came to the throne in Nineveh in 705 BC<\/span>. At first Sennacherib was too preoccupied to attend to Judah, but finally in 701 he invaded. Despite tremendous initial success, he was stopped by a divinely sent plague (Is 36–39). Isaiah stood by the king to reassure and sustain him during this emergency.<\/p>\nHezekiah’s son Manasseh (697–642 BC<\/span>) ruled longer than any other king of Israel or Judah. Unfortunately, he turned his back on his father’s example and caused the people to fall into gross idolatry (2 Kgs 21:9). Carried away captive by the Assyrians late in his reign, he repented of his evil and God restored him to his throne; thereafter, he led some reforms. But the land was too steeped in iniquity to be rescued. His son Amon (642–640 BC<\/span>) reverted to the idolatry he knew in his youth.<\/p>\nThe situation was different with Josiah (640–609 BC<\/span>), however. Throughout his reign he dedicated himself to reform. He sought to root out idolatry and to restore the temple and its worship. In 622 BC<\/span> the Book of the Law was found during repair of the temple, and its demands—which had been forgotten—made a great impression on king and people alike. It is certain that Jeremiah and Zephaniah ministered during Josiah’s reign, as did Nahum and Habakkuk (in all probability).<\/p>\nInternational conditions were now changing rapidly. Assyria was declining, and Nineveh fell to Babylon and the Medes in 612 BC<\/span>. Three years later Pharaoh Neco of Egypt marched north to aid his Assyrian ally. When Josiah tried to stop him, he was killed in battle.<\/p>\nFrom this point everything was downhill for Judah. None of the rest of the kings was devout, and political power and economic health rapidly declined. The people put one of Josiah’s sons, Jehoahaz, on the throne. He lasted three months. Pharaoh Neco replaced him with Jehoiakim (609–598 BC<\/span>), another son of Josiah. In 605 Nebuchadnezzar of Babylon defeated Neco, invaded Judah, and took tribute and hostages from Jehoiakim, including Daniel and his friends (Dn 1:1). Jehoiakim revolted in 600 BC<\/span>, but Nebuchadnezzar did not come to deal with him personally until 597 BC<\/span>. He died before the Babylonians arrived, and his son Jehoiachin came to the throne in 598 BC<\/span> to rule for only three months before the Babylonians carried him away into exile. Ezekiel was among the many captives taken on that occasion.<\/p>\nThe Babylonians then put Zedekiah, youngest son of Josiah, on the throne in 597 BC<\/span>. When he rebelled, Nebuchadnezzar laid siege to Jerusalem and took the city (587 BC<\/span>), destroying it and the temple and carrying off large numbers of people. The judgment of God had finally fallen on the Jews for their idolatrous ways.<\/p>\nThe Restoration<\/p>\nIn judgment God remembered mercy. This is evident in individual lives, when faithful ones like Daniel, Esther, or Nehemiah rose to a position of importance in political life, or as numerous other persons became prosperous in the foreign environment. It is evident on the community level as God moved to protect Hebrew enclaves scattered abroad and to restore an organized society in Palestine.<\/p>\nAmong the exiles, Judaism as a way of life separated from its own political system or cultic center and began to emerge. Jews finally turned their backs on idolatry. And without a temple, priesthood, king, or land, they turned to the divine Scriptures as their rallying point and the foundation of their community. During this period they developed the synagogue as a place for fellowship, prayer, and study.<\/p>\nGod’s restoration of an organized community to Palestine involved particularly the fortunes of his “anointed” Cyrus (Is 44:28; 45:1). Cyrus was a Persian prince who in 559 BC<\/span> revolted against the dominant dynasty controlling the Median Empire. After consolidating his hold on the throne, he proceeded to conquer Asia Minor and the Chaldean or Neo-Babylonian Empire. As a humane man and a wise administrator, he permitted the captive peoples to return to their homes and rebuild their communities. Cyrus’s decree to the Jews appears in Ezra 1 and dates probably to 538 BC<\/span>. A total of almost 50,000 went back to Judah as a result of this edict (Ezr 2:64-65).<\/p>\nUnder the stresses and strains of reestablishment, the people built their houses but got no further than laying the foundation of a new temple. Finally, the prophets Haggai and Zechariah stirred the people to build the house of God (Ezr 5:1). They began in the second year of Darius I, the Great (520 BC<\/span>; Hg 1:1; Zec 1:1), and completed the work in his sixth year (515 BC<\/span>; Ezr 6:15).<\/p>\nDuring the reign of Darius’s son Xerxes (486–465 BC<\/span>), a plot was hatched to exterminate all the Jews in the Persian Empire, which at that time controlled the lands where Jews lived. Fortunately, Xerxes (Ahasuerus in the book of Esther), in his third year (483 BC<\/span>; Est 1:3), went searching for a new queen and chose Esther, who managed to preserve her people.<\/p>\nXerxes’ son Artaxerxes I (465–424 BC<\/span>) also figured significantly in Jewish history. In his seventh year (458 BC<\/span>; Ezr 7:7), under the leadership of Ezra, a second contingent of Jews returned to Jerusalem. And in Artaxerxes’ 20th year (445 BC<\/span>; Neh 2:1), Nehemiah went to Jerusalem to supervise the rebuilding of the walls of the city. Malachi probably wrote his prophecy to the Jews in Jerusalem during the latter part of Artaxerxes’ reign.<\/p>\nAfter the fall of Samaria and the captivity of Judah, the Hebrews remaining in the land intermarried with various pagan groups in the area. Their offspring became the Samaritans, a religious and racial admixture. These people had moved into the vacuum left by the destruction of Judah, and naturally they looked with disfavor on an intrusion of Babylonian Jews into an area they had come to call their own. They did all they could to frustrate the efforts of Nehemiah to rebuild the walls. It took all the courage, tact, energy, and persuasiveness Ezra and Nehemiah could muster to prevent the returning Jews from intermarrying with racially mixed people of the land. Such intermarriage would have meant the ultimate absorption and destruction of the Jewish people.<\/p>\nA Samaritan temple was later built on Mt Gerizim (probably during the fifth century BC<\/span>), and it became the center of the Samaritan worship. The hostility between Samaritans and Jews continued on into the NT period (Jn 4) and exists to the present.<\/p>\nThe Intertestamental Period<\/p>\nAlexander the Great conquered the Persian Empire with lightning speed. When the people of Jerusalem threw open their gates in 332 BC<\/span> and capitulated without a fight, Alexander treated them well. After his death in 323 BC<\/span>, Palestine passed back and forth among his successors until Ptolemy I of Egypt managed to establish control in 301 BC<\/span>. Thereafter the area remained in Egyptian hands until 198 BC<\/span>. The Ptolemies were tolerant and granted the Jews considerable autonomy, allowing them to develop their unique culture undisturbed as long as they paid their taxes and remained submissive. Many Jews settled in Alexandria and gradually forgot their Hebrew in the Hellenistic environment. As a result, a translation of the OT into Greek (the Septuagint) was produced there. While the Ptolemies did not force Hellenism on the Jews of either Alexandria or Palestine, many were influenced by Hellenistic ideas.<\/p>\nWhen Ptolemy V came to the throne as a minor in 203 BC<\/span>, Antiochus III of Syria took advantage of the weakened Egypt and conquered Palestine (198 BC<\/span>). Apparently the Jews hoped to gain something from the change and welcomed the Syrians. But their hope was ill-founded. Antiochus III suffered disastrous defeat at the hands of Rome at Magnesia in 190 BC<\/span>. Syria not only lost much territory but also was forced to pay a huge indemnity. Thereafter, the Jews suffered under great financial burdens, along with other peoples of the empire. The next Syrian king, Antiochus IV Epiphanes (175–164 BC<\/span>), decided to launch an effort to achieve greater internal strength and unity within the empire by forcing, among other things, a greater acceptance of Greek culture and the cult of the divine ruler. Naturally this idolatrous requirement weighed heavily on the monotheistic Jews and incited revolution.<\/p>\nBut this does not completely explain the Maccabean revolt against Syria. In 168 BC<\/span> armed conflict broke out between Jewish factions in Jerusalem. Antiochus IV chose to interpret this as open rebellion and sent an army against the city. His forces demolished part of the city wall and many houses. After this Antiochus decided to suppress Judaism completely, and he dedicated the temple to Zeus and sacrificed swine on the altar. Circumcision, Sabbath observance, and other religious festivals were no longer permitted, and public worship of heathen gods became compulsory.<\/p>\nSome Jews capitulated to Antiochus’s orders or only resisted passively, but a few decided to resist openly. Chief among them were Mattathias and his five sons. After the early death of Mattathias, his son Judas Maccabeus led his forces to victory over the Syrians, regaining the right to restore Jewish worship. The rededication of the temple on December 25, 164 BC<\/span>, inaugurated the Festival of Hanukkah (1 Macc 4:36-59). Subsequently, Jonathan and Simon (other sons of Mattathias) continued the struggle until independence was gained in 142 BC<\/span>; this was possible in large part because they saw how to take advantage of the increasing weakness of Syrian rulers and the competition for the royal office.<\/p>\nSimon ruled the Jewish state until his assassination in 134 BC<\/span>, when his son John Hyrcanus (134–104 BC<\/span>) took over. John Hyrcanus fought successfully in the east, north, and south, gaining land in Transjordan, capturing Shechem and the Samaritan temple on Mt Gerizim, and subjugating the Idumeans in the south, forcing them to adopt Judaism. His son Aristobulus ruled for only about a year (104–103 BC<\/span>), but he added a portion of Galilee to the kingdom. When he died, his widow married his brother Alexander Janneus (103–76 BC<\/span>). Janneus carried on almost incessant military action during his reign, and by the time of his death had almost recovered the kingdom of Solomon.<\/p>\nWhen Janneus died, Alexandra, widow of two kings, took the throne (76–67 BC<\/span>) and her eldest son, Hyrcanus II, became high priest. Her reign was peaceful and prosperous, but when she died, her sons fell to squabbling. Their appeals to Pompey, who was campaigning in the eastern Mediterranean area, were responsible for Roman interference in the region and conquest of Palestine in 63 BC<\/span>.<\/p>\nThe Roman Period<\/p>\nAfter the Romans took over Palestine, Hyrcanus II was confirmed as high priest and was also appointed as ethnarch or political ruler (63–40 BC<\/span>). But Antipater, father of Herod the Great, was the real power behind the throne, and during many of those years Hyrcanus was virtually unable to function because of the confusion of the Roman civil wars. Antipater was loyal to Rome and saw that Roman policies were carried out; he won Julius Caesar’s favor toward Jews of both Palestine and in the Dispersion.<\/p>\nWith the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman senate in 40 BC<\/span>. But a Parthian invasion of Syria and Jewish hatred for the Romans made it possible for Antigonus II, last king of the Maccabean family, to rule for three years (40–37 BC<\/span>). Finally, Herod ascended his throne in 37 and ruled until 4 BC<\/span>. As an allied king, Herod proved to be an excellent ruler from the Roman point of view and earned the title of “Great.” He brought some order to regions east of the Jordan and made possible organization of the Roman province of Arabia. He also furthered the cultural plans of Augustus for development of a Greco-Roman civilization throughout the whole empire.<\/p>\nHerod admired Greek culture and contributed to building projects in Rhodes, Antioch, Damascus, Athens, and elsewhere outside Palestine. Within Palestine he rebuilt Samaria and named it Sebaste in honor of Augustus (Sebastos<\/span> is Greek for “Augustus”) and also constructed the great port of Caesarea. Probably about as large as Manhattan Island, it became the capital of Roman Palestine. Among his many other building projects, remodeling the temple in Jerusalem was the most famous. Begun in 20 BC<\/span>, it was not completed until just a few years before its destruction in AD<\/span> 70.<\/p>\nThe material splendor of Herod’s reign did not win the affection or support of the Jews, however. Nor did he achieve peace and harmony in his family, among whom there were periodic eruptions of treason, unfaithfulness, and murder. He worried about any threat to his rule and cracked down hard to destroy such threats, as is evident from his slaughter of the infants in Bethlehem after the birth of Christ.<\/p>\nUltimately, Herod controlled Idumea, Judea, Samaria, Galilee, Perea, and the area northeast of the Sea of Galilee. By his last will, his son Archelaus was to rule Idumea, Judea, and Samaria; Antipas, Galilee and Perea; and Philip, the region northeast of the Sea of Galilee. Archelaus was deposed in AD<\/span> 6, and his territory became a Roman province (AD<\/span> 6–41) to be ruled by direct appointees of Rome. The best-known of these was Pontius Pilate (AD<\/span> 26–36), who ordered the crucifixion of Jesus. Antipas was more successful and built a new capital at Tiberias, but he ran afoul of the emperor’s good pleasure in AD<\/span> 39 and was deposed. Philip was the most effective of the three and ruled until his death in AD<\/span> 34. Philip’s lands were later given to Herod Agrippa I in AD<\/span> 37; the holdings of Antipas were then added in AD<\/span> 39; and in 41 Agrippa also received Samaria, Judea, and Idumea.<\/p>\nHerod Agrippa I (AD<\/span> 37–44) was the heir of the Maccabees (through his grandmother Mariamne, first wife of Herod the Great), and for this reason had the support of patriotic Jews and of the Pharisees for his observance of divine ordinances. But when he built a new north wall for Jerusalem and dabbled in foreign affairs, he aroused the suspicions of the Romans; when he died in AD<\/span> 44, they turned the kingdom into a Roman province.<\/p>\nAs is clear from the Gospels, several sects had arisen in Palestine by Roman times and were active during the first century. The Zealots opposed Roman rule and advocated armed rebellion. Herodians supported the Herodian family and Roman power. The Pharisees were fanatically devoted to the law and were supernaturalists in theological orientation. They were somewhat content to support Rome if given religious freedom, and they dominated the synagogues of the land. The Sadducees were antisupernaturalists, tended to collaborate with the ruling regime, and were dominant in the temple. Generally speaking, the literature of the intertestamental period and the popular mentality of the time tended to view the Messiah as a political deliverer who would free his people from foreign domination and set up a new independent kingdom.<\/p>\nRoman prefects ruled Palestine from AD<\/span> 44–66. They had a knack for offending the religious scruples of the Jews and alienating them in other ways. With Felix (AD<\/span> 52–60) there began a constant tension between Jews and Romans that led to the first Jewish revolt (AD<\/span> 66–70). While Paul was imprisoned in Caesarea (Acts 23:23–24:27) about AD<\/span> 58–60, riots broke out there between Jews and Gentiles. Festus (AD<\/span> 60–62; Acts 25) was an able administrator, but the situation was almost out of hand. After he died in office, there was virtual anarchy until his successor, Albinus, arrived (AD<\/span> 62–64). Totally incompetent and dishonest, Albinus was recalled in 64 and replaced by Florus (AD<\/span> 64–66). Florus was even worse, resorting to open robbery and bribery until there was no safety or justice in the land. Finally, the Jews could take no more.<\/p>\nThe spark that ignited the fires of rebellion was an anti-Semitic act by the Hellenistic population of Caesarea in AD<\/span> 66. Soon riots spread to numerous cities, and Roman garrisons were massacred in several places. But the Jews were not united, and in Jerusalem armed bands of Jews fought with each other for mastery. Vespasian was chosen to command the Roman army of some 60,000 to deal with the insurrection. He had subjugated most of Palestine by the time he was elevated to the imperial chair in AD<\/span> 69 (after the death of Nero), and he left his son Titus in charge of completing the operations. In August of AD<\/span> 70 the walls of Jerusalem were breached, many of the people butchered, and the city and the temple leveled. Masada held out until AD<\/span> 73. Palestine had been flattened by Roman might. Loss of life and property had been incalculable and indescribable.<\/p>\nOn two more occasions the Jews were destined to fight disastrously against the Romans. Under Trajan’s rule a rebellion of Jews broke out in Cyrenaica in AD<\/span> 115 and spread rapidly to Cyprus, Egypt, Palestine, and Mesopotamia. In the beginning it was an outgrowth of agitation between the Jews and their Hellenistic neighbors, but it developed into a challenge to Roman authority. This was particularly true after the successes of Parthia on Rome’s eastern frontier when there seemed to be some hope of success in throwing off the Roman yoke. Wherever Jews got the upper hand, they perpetrated massacres, and the non-Semitic population retaliated in kind. Trajan ruthlessly suppressed the rebels and restored order everywhere except Egypt; his successor, Hadrian, was left to accomplish that.<\/p>\nBut Hadrian faced a new rebellion of his own, brought on by his law forbidding circumcision (which he considered to be inhumane) and his decision in AD<\/span> 130 to rebuild Jerusalem as Aelia Capitolina and erect a temple to Jupiter on the site of the temple of Yahweh. The latter would not only profane the temple site but also would preclude any rebuilding of the Jewish temple.<\/p>\nLeader of this second Jewish revolt was Simeon, prince of Israel, called Bar-Kochba (“Son of the Star”). Both sides fought with such great ferocity for over three years (AD<\/span> 132–135) that the population of Judea was almost exterminated. Jerusalem was rebuilt as a Roman colony, and Jews were forbidden to enter on pain of death. Even as late as the fourth century they were permitted to enter only once a year, on the anniversary of the destruction of the temple by Nebuchadnezzar. After the Bar-Kochba revolt, Judaism retreated increasingly within the citadel of the written and oral law, thus separating itself from the Gentiles.<\/p>\nSee also<\/em> Abraham; Chronology of the Bible (Old Testament); Conquest and Allotment of the Land; David; Diaspora of the Jews; Exodus, The; First Jewish Revolt; Jew; Judaism; Moses; Patriarchs, Period of the; Saul #2; Solomon; Postexilic Period; Wilderness Wanderings.<\/p>","summary_ro":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","summary_en":"ISRAEL, History of An account of God’s sovereign purpose in calling a people out of paganism and establishing them as witnesses for the true faith among the nations, of God’s sovereign power in protecting them from extinction, of his sovereign justice in dealing with their departure from his ways of holiness, of God’s sovereign grace in forgiving their sins and restoring them to fellowship with himself by providing through them a Savior for the entire world. Preview • Patriarchal Age • Sojour...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27153,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebuchadnezzar, Nebuchadrezzar*","title_en":"Nebuchadnezzar, Nebuchadrezzar*","content_ro":"<h3>NEBUCHADNEZZAR, NEBUCHADREZZAR*<\/h3>\nBabylonian king (605–562 BC<\/span>) who captured and destroyed Jerusalem in 586 BC<\/span>. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 BC<\/span>); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see nlt<\/span> mg).<\/p>\nNebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and initially submitted to Nebuchadnezzar (24:2; cf. Dn 1:1-2), but three years later rebelled. Jehoiakim died and his son Jehoiachin succeeded to the throne (2 Kgs 24:6); however, he reigned for only three months. Nebuchadnezzar came to Jerusalem in 598 BC<\/span> and took Jehoiachin captive to Babylon (vv 10-17). He replaced Jehoiachin with his Uncle Mattaniah, whom he renamed Zedekiah (2 Kgs 24:17; 2 Chr 36:10).<\/p>\nZedekiah rebelled against the king of Babylon (2 Kgs 24:20). Nebuchadnezzar’s armies besieged the city of Jerusalem and captured Zedekiah. He was brought to Nebuchadnezzar at Riblah, where Zedekiah’s sons were slain before his eyes. He was then blinded, bound, and taken captive to Babylon (25:6-7). The temple was looted and burned, the city walls were dismantled, and the city was plundered and razed (vv 9-17). The leading people of the nation were either killed or taken into captivity.<\/p>\nThe remnant of the people in Judah were put under the charge of Gedaliah, the appointed governor. After his treacherous murder, the Jews fled to Egypt. Both Jeremiah (Jer 43:8-13; 46:13-24) and Ezekiel (Ez 29–32) prophesied that Nebuchadnezzar would invade Egypt. Josephus gives the date as the 23d year of Nebuchadnezzar (582\/581 BC<\/span>), but a fragmentary historical inscription dating to the 37th year of Nebuchadnezzar (568\/567 BC<\/span>) indicates that the defeat of Egypt occurred during the reign of Amasis.<\/p>\nNebuchadnezzar’s military successes were in many respects overshadowed by his building activities in Babylon. The king voiced his pride when he declared, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Dn 4:30, rsv<\/span>). The hanging gardens were acclaimed as one of the seven wonders of the ancient world. They were built on terraces in an effort to cure his Median queen of her homesickness for the mountains of her homeland.<\/p>\nThe events of the book of Daniel center on Babylon and Nebuchadnezzar. Daniel was among the captives taken to Babylon in 605 BC<\/span>. Nebuchadnezzar became aware of Daniel when the king had a dream that none of his occult experts could interpret (ch 2). The Lord gave to Daniel the interpretation of the dream; the human image that the king saw in his dream represented the various governments from the New Babylonian Empire to the reign of the Messiah.<\/p>\nNebuchadnezzar set up a large human statue that was 90 feet (27.4 meters) high and 9 feet (2.7 meters) wide. Failure to worship the image would incur death by fire. The three compatriots of Daniel refused and were thrown into a furnace from which the Lord delivered them unhurt (ch 3).<\/p>\nThe king had another dream about a great tree that was cut down but later sprouted from the stump (4:4-27). Again the “wise men of Babylon” could not give the interpretation, but Daniel informed the king that the dream prophesied a humbling experience lasting seven years as a consequence of the king’s pride (vv 28-33).<\/p>\nSee also<\/em> Babylon, Babylonia; Daniel, Book of.<\/p>","content_en":"<h3>NEBUCHADNEZZAR, NEBUCHADREZZAR*<\/h3>\nBabylonian king (605–562 BC<\/span>) who captured and destroyed Jerusalem in 586 BC<\/span>. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 BC<\/span>); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see nlt<\/span> mg).<\/p>\nNebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and initially submitted to Nebuchadnezzar (24:2; cf. Dn 1:1-2), but three years later rebelled. Jehoiakim died and his son Jehoiachin succeeded to the throne (2 Kgs 24:6); however, he reigned for only three months. Nebuchadnezzar came to Jerusalem in 598 BC<\/span> and took Jehoiachin captive to Babylon (vv 10-17). He replaced Jehoiachin with his Uncle Mattaniah, whom he renamed Zedekiah (2 Kgs 24:17; 2 Chr 36:10).<\/p>\nZedekiah rebelled against the king of Babylon (2 Kgs 24:20). Nebuchadnezzar’s armies besieged the city of Jerusalem and captured Zedekiah. He was brought to Nebuchadnezzar at Riblah, where Zedekiah’s sons were slain before his eyes. He was then blinded, bound, and taken captive to Babylon (25:6-7). The temple was looted and burned, the city walls were dismantled, and the city was plundered and razed (vv 9-17). The leading people of the nation were either killed or taken into captivity.<\/p>\nThe remnant of the people in Judah were put under the charge of Gedaliah, the appointed governor. After his treacherous murder, the Jews fled to Egypt. Both Jeremiah (Jer 43:8-13; 46:13-24) and Ezekiel (Ez 29–32) prophesied that Nebuchadnezzar would invade Egypt. Josephus gives the date as the 23d year of Nebuchadnezzar (582\/581 BC<\/span>), but a fragmentary historical inscription dating to the 37th year of Nebuchadnezzar (568\/567 BC<\/span>) indicates that the defeat of Egypt occurred during the reign of Amasis.<\/p>\nNebuchadnezzar’s military successes were in many respects overshadowed by his building activities in Babylon. The king voiced his pride when he declared, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” (Dn 4:30, rsv<\/span>). The hanging gardens were acclaimed as one of the seven wonders of the ancient world. They were built on terraces in an effort to cure his Median queen of her homesickness for the mountains of her homeland.<\/p>\nThe events of the book of Daniel center on Babylon and Nebuchadnezzar. Daniel was among the captives taken to Babylon in 605 BC<\/span>. Nebuchadnezzar became aware of Daniel when the king had a dream that none of his occult experts could interpret (ch 2). The Lord gave to Daniel the interpretation of the dream; the human image that the king saw in his dream represented the various governments from the New Babylonian Empire to the reign of the Messiah.<\/p>\nNebuchadnezzar set up a large human statue that was 90 feet (27.4 meters) high and 9 feet (2.7 meters) wide. Failure to worship the image would incur death by fire. The three compatriots of Daniel refused and were thrown into a furnace from which the Lord delivered them unhurt (ch 3).<\/p>\nThe king had another dream about a great tree that was cut down but later sprouted from the stump (4:4-27). Again the “wise men of Babylon” could not give the interpretation, but Daniel informed the king that the dream prophesied a humbling experience lasting seven years as a consequence of the king’s pride (vv 28-33).<\/p>\nSee also<\/em> Babylon, Babylonia; Daniel, Book of.<\/p>","summary_ro":"NEBUCHADNEZZAR, NEBUCHADREZZAR* Babylonian king (605–562 BC) who captured and destroyed Jerusalem in 586 BC. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 BC); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see nlt mg). Nebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and ...","summary_en":"NEBUCHADNEZZAR, NEBUCHADREZZAR* Babylonian king (605–562 BC) who captured and destroyed Jerusalem in 586 BC. He was the son of Nabopolassar and the foremost ruler of the Neo-Babylonian Empire (612–539 BC); his name is alternately spelled Nebuchadrezzar in Jeremiah and Ezekiel (see nlt mg). Nebuchadnezzar states that he conquered all of “Hatti-country,” which is a term used for all of Palestine and Syria, including Judah. Jehoiakim had been made king of Judah by Pharaoh Neco (2 Kgs 23:34) and ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34564,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shadrach, Meshach, and Abednego","title_en":"Shadrach, Meshach, and Abednego","content_ro":"<h3>SHADRACH, MESHACH, AND ABEDNEGO<\/h3>\nBabylonian names of three Hebrew youths, Hananiah, Mishael, and Azariah, who along with Daniel and others were taken to Babylon as hostages by Nebuchadnezzar in 605 BC<\/span> (2 Kgs 24:1; Dn 1:1-4). They may have been of royal descent (2 Kgs 20:18; Is 39:7), and thus their presence in Babylon would be thought to guarantee the good behavior of the Judean king Jehoiakim. Nebuchadnezzar, desiring to grace his court with intelligent and handsome men and provide able administrators for his kingdom, directed that certain of the Judean hostages be selected for special training. Among those chosen were Daniel and his three friends. Their Hebrew names, each of which exalted Yahweh, were changed to Babylonian names whose meanings are not clear but may have been intended to honor a Babylonian god. Thus, Hananiah (“The Lord is gracious”) was changed to Shadrach (“Command of Aku”—the Sumerian moon god), Mishael (“Who is what God is”) was changed to Meshach (“Who is what Aku is”), and Azariah (“The Lord has helped”) was changed to Abednego (“Servant of Nabu”—the Babylonian god of wisdom). Also Daniel (“My judge is God”) was changed to Belteshazzar (“Bel protects”—the chief Babylonian god). These young men underwent a three-year course of instruction in the languages and literature of the Chaldeans, the learned men of Babylon. This instruction no doubt included the Aramaic, Akkadian, and Sumerian languages; cuneiform writing; and perhaps also astronomy, mathematics, history, and agriculture.<\/p>\nNebuchadnezzar provided food for this academy. The four Hebrew youths refused to defile themselves with it because it likely had been sacrificed to one or more of the pagan gods. It had not been properly prepared, therefore, and was unfit for Jewish consumption (cf. Ex 34:15; Lv 17:10-14). Fearing the king’s displeasure should the young scholars appear undernourished, the chief eunuch expressed his concern to Daniel. Daniel proposed a substitute diet of vegetables to be tested for ten days. At the end of that period, the four Hebrew youths appeared healthier than their colleagues and were allowed to continue their diet. When the course of their instruction was completed, the four stood out from the rest because of their academic excellence and superior competence in every area of knowledge. Their intellectual superiority had been bestowed upon them by God.<\/p>\nApparently, these four young men joined the ranks of the “wise men of Babylon” (Dn 2:12-49). When the others (the enchanters, sorcerers, and wise men) were unable to tell Nebuchadnezzar the nature and interpretation of a dream, he lashed out at them in a fitful rage and ordered them all put to death. Daniel appealed to the king, and their lives were spared when the dream and its interpretation were made known to him in a vision. Later, Shadrach, Meshach, and Abednego refused to comply with the king’s command to prostrate themselves before an enormous golden image that Nebuchadnezzar had erected (ch 3). Confronted by Nebuchadnezzar and threatened with terrible punishment for their intransigence, they replied that their trust was fully in the Lord. A blazing furnace was stoked for the immediate execution of the faithful Hebrews. The Lord was with his faithful servants and preserved their lives by sending his angel to protect them in the furnace. In the end it was Nebuchadnezzar who had to acknowledge that his own kingdom and power could not compare to that of the true God.<\/p>\nSee also<\/em> Daniel, Book of; Daniel, Additions to (Prayer of Azariah and the Song of the Three Young Men).<\/p>","content_en":"<h3>SHADRACH, MESHACH, AND ABEDNEGO<\/h3>\nBabylonian names of three Hebrew youths, Hananiah, Mishael, and Azariah, who along with Daniel and others were taken to Babylon as hostages by Nebuchadnezzar in 605 BC<\/span> (2 Kgs 24:1; Dn 1:1-4). They may have been of royal descent (2 Kgs 20:18; Is 39:7), and thus their presence in Babylon would be thought to guarantee the good behavior of the Judean king Jehoiakim. Nebuchadnezzar, desiring to grace his court with intelligent and handsome men and provide able administrators for his kingdom, directed that certain of the Judean hostages be selected for special training. Among those chosen were Daniel and his three friends. Their Hebrew names, each of which exalted Yahweh, were changed to Babylonian names whose meanings are not clear but may have been intended to honor a Babylonian god. Thus, Hananiah (“The Lord is gracious”) was changed to Shadrach (“Command of Aku”—the Sumerian moon god), Mishael (“Who is what God is”) was changed to Meshach (“Who is what Aku is”), and Azariah (“The Lord has helped”) was changed to Abednego (“Servant of Nabu”—the Babylonian god of wisdom). Also Daniel (“My judge is God”) was changed to Belteshazzar (“Bel protects”—the chief Babylonian god). These young men underwent a three-year course of instruction in the languages and literature of the Chaldeans, the learned men of Babylon. This instruction no doubt included the Aramaic, Akkadian, and Sumerian languages; cuneiform writing; and perhaps also astronomy, mathematics, history, and agriculture.<\/p>\nNebuchadnezzar provided food for this academy. The four Hebrew youths refused to defile themselves with it because it likely had been sacrificed to one or more of the pagan gods. It had not been properly prepared, therefore, and was unfit for Jewish consumption (cf. Ex 34:15; Lv 17:10-14). Fearing the king’s displeasure should the young scholars appear undernourished, the chief eunuch expressed his concern to Daniel. Daniel proposed a substitute diet of vegetables to be tested for ten days. At the end of that period, the four Hebrew youths appeared healthier than their colleagues and were allowed to continue their diet. When the course of their instruction was completed, the four stood out from the rest because of their academic excellence and superior competence in every area of knowledge. Their intellectual superiority had been bestowed upon them by God.<\/p>\nApparently, these four young men joined the ranks of the “wise men of Babylon” (Dn 2:12-49). When the others (the enchanters, sorcerers, and wise men) were unable to tell Nebuchadnezzar the nature and interpretation of a dream, he lashed out at them in a fitful rage and ordered them all put to death. Daniel appealed to the king, and their lives were spared when the dream and its interpretation were made known to him in a vision. Later, Shadrach, Meshach, and Abednego refused to comply with the king’s command to prostrate themselves before an enormous golden image that Nebuchadnezzar had erected (ch 3). Confronted by Nebuchadnezzar and threatened with terrible punishment for their intransigence, they replied that their trust was fully in the Lord. A blazing furnace was stoked for the immediate execution of the faithful Hebrews. The Lord was with his faithful servants and preserved their lives by sending his angel to protect them in the furnace. In the end it was Nebuchadnezzar who had to acknowledge that his own kingdom and power could not compare to that of the true God.<\/p>\nSee also<\/em> Daniel, Book of; Daniel, Additions to (Prayer of Azariah and the Song of the Three Young Men).<\/p>","summary_ro":"SHADRACH, MESHACH, AND ABEDNEGO Babylonian names of three Hebrew youths, Hananiah, Mishael, and Azariah, who along with Daniel and others were taken to Babylon as hostages by Nebuchadnezzar in 605 BC (2 Kgs 24:1; Dn 1:1-4). They may have been of royal descent (2 Kgs 20:18; Is 39:7), and thus their presence in Babylon would be thought to guarantee the good behavior of the Judean king Jehoiakim. Nebuchadnezzar, desiring to grace his court with intelligent and handsome men and provide able admin...","summary_en":"SHADRACH, MESHACH, AND ABEDNEGO Babylonian names of three Hebrew youths, Hananiah, Mishael, and Azariah, who along with Daniel and others were taken to Babylon as hostages by Nebuchadnezzar in 605 BC (2 Kgs 24:1; Dn 1:1-4). They may have been of royal descent (2 Kgs 20:18; Is 39:7), and thus their presence in Babylon would be thought to guarantee the good behavior of the Judean king Jehoiakim. Nebuchadnezzar, desiring to grace his court with intelligent and handsome men and provide able admin...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39077,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Zechariah","title_en":"Book of Zechariah","content_ro":"<h3>ZECHARIAH, Book of<\/h3>\nLongest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date<\/p>\n• Background<\/p>\n• Purpose and Message<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\nDate<\/p>\nThe first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 BC<\/span>). The eighth month of Darius’s second year would be October 520 BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (rsv<\/span>). This date would be February 15, 519 BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (rsv<\/span>). This date would be the equivalent of December 7, 518 BC<\/span>.<\/p>\nThere are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\nBackground<\/p>\nThe temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 BC<\/span> and was finished in 516 BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\nThe book of Zechariah opens in the second year of Darius (520 BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, nlt<\/span>).<\/p>\nThe first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\nPurpose and Message<\/p>\nThe purpose of the book is to reassure and encourage. The restored Jewish community of 520 BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\nContent<\/p>\nThe book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 BC<\/span> and 518 BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\nThe first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\nThis section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\nThese visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\nAn overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\nZechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\nA delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\nThe last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\nThe last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\nSee also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","content_en":"<h3>ZECHARIAH, Book of<\/h3>\nLongest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date<\/p>\n• Background<\/p>\n• Purpose and Message<\/p>\n• Content<\/p>\nAuthor<\/p>\nThe name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\nDate<\/p>\nThe first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 BC<\/span>). The eighth month of Darius’s second year would be October 520 BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (rsv<\/span>). This date would be February 15, 519 BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (rsv<\/span>). This date would be the equivalent of December 7, 518 BC<\/span>.<\/p>\nThere are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\nBackground<\/p>\nThe temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 BC<\/span> and was finished in 516 BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\nThe book of Zechariah opens in the second year of Darius (520 BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, nlt<\/span>).<\/p>\nThe first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\nPurpose and Message<\/p>\nThe purpose of the book is to reassure and encourage. The restored Jewish community of 520 BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\nContent<\/p>\nThe book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 BC<\/span> and 518 BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\nThe first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\nThis section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\nThese visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\nAn overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\nZechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\nA delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\nThe last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\nThe last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\nSee also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","summary_ro":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","summary_en":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","content_en":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","summary_ro":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","summary_en":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","content_en":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","summary_ro":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","summary_en":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","content_en":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","summary_ro":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","summary_en":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","content_en":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","summary_ro":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","summary_en":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","content_en":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","summary_ro":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","summary_en":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","content_en":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","summary_ro":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","summary_en":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","content_en":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","summary_ro":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","summary_en":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","content_en":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","summary_ro":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","summary_en":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","content_en":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","summary_ro":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","summary_en":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","content_en":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","summary_ro":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","summary_en":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","content_en":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","summary_ro":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","summary_en":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","content_en":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","summary_ro":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","summary_en":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","content_en":"1:1–6:28<\/strong> The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.<\/p>","summary_ro":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","summary_en":"1:1–6:28 The first half of Daniel, in describing the experiences and wisdom of Daniel and his three Hebrew friends, demonstrates that God is the ruler of the world and that God’s people need to be faithful and live and act wisely in every situation in which they find themselves.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","content_en":"1:1-21<\/strong> God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.<\/p>","summary_ro":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","summary_en":"1:1-21 God fulfilled his prophetic word by sending his rebellious people into exile (see Jer 25:11-12; 29:10). God also extended his grace to a remnant in exile, and he protected and prospered Daniel and three other young Hebrew captives. These young men received the best training of the time in the Babylonian king’s court and were thus well equipped to be God’s witnesses in Babylon. They made the God of Israel known even in exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","content_en":"1:1-2<\/strong> These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.<\/p>","summary_ro":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","summary_en":"1:1-2 These verses explain how it was that Daniel and his friends were in Babylon and succinctly give the setting in which Daniel lived during the years of exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:1","title_en":"Study Note: Daniel 1:1","content_ro":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","content_en":"1:1<\/strong> Prior to this siege, Jehoiakim (609–598 BC<\/span>) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC<\/span> prefigure the exile of the rest of the nation in 597 and 586 BC<\/span> (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon<\/em> as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).<\/p>","summary_ro":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","summary_en":"1:1 Prior to this siege, Jehoiakim (609–598 BC) had been a vassal of Egypt; his reign in Judah was exceedingly wicked (2 Kgs 23:36–24:6; 2 Chr 36:5-8; Jer 25). The exile and captivity of Daniel and his friends in 605 BC prefigure the exile of the rest of the nation in 597 and 586 BC (see 2 Kgs 24:1–25:21). The Lord employed King Nebuchadnezzar of Babylon as his unwitting servant to accomplish his ends (cp. Jer 25:9; 27:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":35149,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shinar*","title_en":"Shinar*","content_ro":"<h3>SHINAR*<\/h3>\nName for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, nlt<\/span> mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connection with the Tower of Babel. In Genesis 14:1 and 9, we read about Amraphel, “king of Shinar,” who was part of an eastern league in war with Abraham and the residents of Transjordan. Shinar’s identification with a district of Babylon becomes clear in Israel’s exile. Shinar is the destination of Nebuchadnezzar’s new subjects (Dn 1:2) and the place of Israel’s later rescue (Is 11:11; cf. Zec 5:11).<\/p>\nSee also<\/em> Babylon, Babylonia.<\/p>","content_en":"<h3>SHINAR*<\/h3>\nName for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, nlt<\/span> mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connection with the Tower of Babel. In Genesis 14:1 and 9, we read about Amraphel, “king of Shinar,” who was part of an eastern league in war with Abraham and the residents of Transjordan. Shinar’s identification with a district of Babylon becomes clear in Israel’s exile. Shinar is the destination of Nebuchadnezzar’s new subjects (Dn 1:2) and the place of Israel’s later rescue (Is 11:11; cf. Zec 5:11).<\/p>\nSee also<\/em> Babylon, Babylonia.<\/p>","summary_ro":"SHINAR* Name for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, nlt mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connecti...","summary_en":"SHINAR* Name for a district of Babylonia mentioned exclusively in the Bible. The plain of Shinar comprised the region approximately from modern Baghdad to the Persian Gulf. In the ancient world this was the region of Sumer (south) and Akkad (north), which later became generally known as Babylonia (Dn 1:2, nlt mg). The renowned cities of Erech, Akkad, and Babel (Babylon) all were in Shinar as a part of the kingdom of Nimrod, son of Cush (Gn 10:10). Genesis 11:2 also mentions Shinar in connecti...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:2","title_en":"Study Note: Daniel 1:2","content_ro":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","content_en":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","summary_ro":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","summary_en":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:2","title_en":"Study Note: Daniel 1:2","content_ro":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","content_en":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","summary_ro":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","summary_en":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:2","title_en":"Study Note: Daniel 1:2","content_ro":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","content_en":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","summary_ro":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","summary_en":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:2","title_en":"Study Note: Daniel 1:2","content_ro":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","content_en":"1:2<\/strong> The Lord,<\/em> who is sovereign over history, gave<\/em> the victory<\/em> to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects<\/em> had been dedicated and set aside for use in the Temple of God<\/em> built by Solomon. After spending nearly seventy years in the treasure-house<\/em> of Marduk, these vessels were further defiled by Belshazzar in 539 BC<\/span> (Dan 5:1-4); they were later returned to the rebuilt Temple in Ezra’s time (Ezra 1:7-11; 5:13-16). • the land of Babylonia:<\/em> Israel’s rebellion led them back to where rebellious humanity had constructed the Tower of Babel (Gen 11:2).<\/p>","summary_ro":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","summary_en":"1:2 The Lord, who is sovereign over history, gave the victory to Nebuchadnezzar; it was not accomplished by the king’s might or the power of his god Marduk, the high god of the Babylonian pantheon. The Lord used the Exile to judge and discipline his people, as had been threatened in the Law (e.g., Deut 28:64) and by the prophets (e.g., Jer 25:8-14). • The sacred objects had been dedicated and set aside for use in the Temple of God built by Solomon. After spending nearly seventy years in the t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":41943,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69569,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97195,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124821,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3000,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashpenaz","title_en":"Ashpenaz","content_ro":"<h3>ASHPENAZ<\/h3>\nOfficial under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of their vegetarian diet and abstemious lifestyle (Dn 1:18-20).<\/p>","content_en":"<h3>ASHPENAZ<\/h3>\nOfficial under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of their vegetarian diet and abstemious lifestyle (Dn 1:18-20).<\/p>","summary_ro":"ASHPENAZ Official under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of the...","summary_en":"ASHPENAZ Official under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of the...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8539,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Daniel (Person)","title_en":"Daniel (Person)","content_ro":"<h3>DANIEL (Person<\/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>\nSee 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 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>\nDaniel, 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>\nNear 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>\nAfter the death of Nebuchadnezzar in 562 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 BC<\/span>), it was not until 539 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>\nUnder 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>\nThe 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>\nSee also<\/em> Daniel, Book of; Diaspora of the Jews; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL (Person<\/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>\nSee 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 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>\nDaniel, 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>\nNear 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>\nAfter the death of Nebuchadnezzar in 562 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 BC<\/span>), it was not until 539 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>\nUnder 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>\nThe 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>\nSee 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":11283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eunuch","title_en":"Eunuch","content_ro":"<h3>EUNUCH<\/h3>\nOfficer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb<\/span>). Eunuchs were public officials in Israel (1 Sm 8:15, neb<\/span>; 1 Chr 28:1, neb<\/span>), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8).<\/p>\nThe Ethiopian eunuch of Acts 8:27-39 was probably minister of the treasury and has been credited with founding Christianity in Ethiopia.<\/p>\nJesus mentioned three classes of eunuchs (Mt 19:12), including those who made themselves eunuchs for the sake of the kingdom. This is generally understood in a metaphorical sense of voluntarily forgoing marriage in order to serve the kingdom (e.g., John the Baptist, Jesus, and the apostle Paul).<\/p>","content_en":"<h3>EUNUCH<\/h3>\nOfficer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb<\/span>). Eunuchs were public officials in Israel (1 Sm 8:15, neb<\/span>; 1 Chr 28:1, neb<\/span>), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8).<\/p>\nThe Ethiopian eunuch of Acts 8:27-39 was probably minister of the treasury and has been credited with founding Christianity in Ethiopia.<\/p>\nJesus mentioned three classes of eunuchs (Mt 19:12), including those who made themselves eunuchs for the sake of the kingdom. This is generally understood in a metaphorical sense of voluntarily forgoing marriage in order to serve the kingdom (e.g., John the Baptist, Jesus, and the apostle Paul).<\/p>","summary_ro":"EUNUCH Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb). Eunuchs were public officials in Israel (1 Sm 8:15, neb; 1 Chr 28:1, neb), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8). ...","summary_en":"EUNUCH Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb). Eunuchs were public officials in Israel (1 Sm 8:15, neb; 1 Chr 28:1, neb), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8). ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24622,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Master","title_en":"Master","content_ro":"<h3>MASTER<\/h3>\nWord used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus.<\/p>\nOne of the Greek words, kurios<\/span>,<\/em> has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26), and the Lord God (Eph 6:9). Usually the context clearly indicates the specific meaning intended.<\/p>","content_en":"<h3>MASTER<\/h3>\nWord used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus.<\/p>\nOne of the Greek words, kurios<\/span>,<\/em> has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26), and the Lord God (Eph 6:9). Usually the context clearly indicates the specific meaning intended.<\/p>","summary_ro":"MASTER Word used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus. One of the Greek words, kurios, has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26...","summary_en":"MASTER Word used to translate five different Hebrew words and seven different Greek terms with root meanings of owner (Is 1:3), elder (Dn 1:3), sovereign (1 Pt 2:18), teacher (Lk 6:40), superintendent (Lk 5:5), lord (Gn 39:3), sir (Jgs 19:11), rabbi (Mk 9:5), and captain (Acts 27:11); often used to describe Jesus. One of the Greek words, kurios, has multiple meanings with important implications for interpretation. It variously means sir or mister (Lk 14:21), master (Mt 6:24), lord (Acts 25:26...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32287,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rabsaris*","title_en":"Rabsaris*","content_ro":"<h3>RABSARIS*<\/h3>\nTitle of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).<\/p>","content_en":"<h3>RABSARIS*<\/h3>\nTitle of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).<\/p>","summary_ro":"RABSARIS* Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).","summary_en":"RABSARIS* Title of a high-ranking Assyrian and Babylonian court official, usually a eunuch and sometimes supervisor of the royal harem. A rabsaris was part of the Assyrian delegation (2 Kgs 18:17), a judge at the gate (Jer 39:3), the official who released Jeremiah from prison (v 13), and one of Nebuchadnezzar’s officials (Dn 1:3, 7).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","content_en":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","summary_ro":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","summary_en":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","content_en":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","summary_ro":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","summary_en":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","content_en":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","summary_ro":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","summary_en":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","content_en":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","summary_ro":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","summary_en":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","content_en":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","summary_ro":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","summary_en":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","content_en":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","summary_ro":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","summary_en":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","content_en":"1:3-7<\/strong> The Lord fulfilled his threat to make sons of the royal family<\/em> serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.<\/p>","summary_ro":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","summary_en":"1:3-7 The Lord fulfilled his threat to make sons of the royal family serve in Babylon (Isa 39:7) despite their being heirs to the promises of Davidic kingship. Nebuchadnezzar made a powerful attempt to proselytize them by education, social and religious pressure, and name changes. Instead, their impact upon their pagan surroundings became the outstanding feature of their stay at the king’s palace and court.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136295,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:3","title_en":"Study Note: Daniel 1:3","content_ro":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","content_en":"1:3<\/strong> staff:<\/em> Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris<\/span>) likely means that Ashpenaz<\/em> and those under his authority were high government officials (see 2 Kgs 8:6).<\/p>","summary_ro":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","summary_en":"1:3 staff: Though often translated “eunuchs” (cp. Isa 39:7), in this case the Hebrew term (saris) likely means that Ashpenaz and those under his authority were high government officials (see 2 Kgs 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":8566,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Daniel","title_en":"Book of Daniel","content_ro":"<h3>DANIEL, Book of<\/h3>\nFourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt<\/span>).<\/p>\nIn the old Jewish division of the OT, Daniel is part of the third section, called the Writings, along with such books as Psalms, Proverbs, and Job. It was not included in the second section of the OT, called the Prophets. Although portions of his book may be interpreted from a prophetic perspective, Daniel is never explicitly identified as a prophet. The book’s two major divisions are narratives about Daniel’s life (1–6) and Daniel’s visions (7–12).<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date<\/p>\n• Language<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content: Stories about Daniel (1–6)<\/p>\n• Content: Daniel’s Visions (7–12)<\/p>\nAuthor<\/p>\nIn terms of having a known author, the book of Daniel is anonymous, as are many books coming from the ancient world. The existing text bears only a title, “Daniel,” identifying the key subject matter of the book: the man himself.<\/p>\nThe first six chapters of the book contain information about Daniel written in the third person; beginning in Daniel 7:2, however, the book purports to contain words written by Daniel in the first person. Although the traditional view within Judaism, later adopted by Christianity, was that Daniel wrote the entire book named for him, there is little confirming evidence. Jesus’ words about things “spoken of by the prophet Daniel” (Mt 24:15) do not clarify who wrote the whole book, since the words in question appear in the second half of the book of Daniel, explicitly identified as his words. Thus the problem of who wrote the first part remains.<\/p>\nWhether or not Daniel wrote the entire book, he is definitely the key character. The only source of information about him is the book itself. Daniel was a Hebrew from Judah, probably of royal lineage, born late in the seventh century BC<\/span>. As a young boy, he was taken from his homeland to Babylon (in what is now southern Iraq) around 605 BC<\/span>. There, after three years of formal education in language and literature (Dn 1:4-5), he became an official in the royal household. The first six chapters tell of particular incidents in Daniel’s life but do not provide a comprehensive biography of his life and times.<\/p>\nDaniel’s name means “God is my judge.” As a foreign resident in Babylon, he was given another name, Belteshazzar, which may have meant “may Bel (god) protect his life” in the Babylonian language.<\/p>\n\nDate<\/p>\nUncertainty about the authorship of the book of Daniel naturally contributes to uncertainty about the date of its writing. If Daniel was the author of the whole book, a date in the second half of the sixth century BC<\/span> is likely. If he was not the author, a later date is possible. The conservative interpretation has usually been that the book was written in the sixth century BC<\/span>. An alternative position is that the book was written about 165 BC<\/span>.<\/p>\nEvidence exists to support both the early and late dates of Daniel. Those who argue for a late date and an author besides Daniel normally use two lines of argument, one historical and the other linguistic. But those espousing an earlier date have counterarguments, all of which are discussed below.<\/p>\n<h5>Historical Argument<\/h5>\nAccording to the historical argument, the writer was thoroughly familiar with the history of Near Eastern imperial power from the sixth to the second centuries, but had an incomplete, erroneous view of the historical details in the second half of the sixth century, Daniel’s era. Such an imbalance in knowledge implies a late date of writing.<\/p>\nThe first part of the historical argument must be conceded by those holding a more conservative view. The book of Daniel does present a remarkable knowledge of Near Eastern history. The critical question is whether that knowledge was normal human knowledge, gained after the events, or special knowledge revealed to Daniel beforehand. That question is answered in different ways by different people, depending on their view of prophecy and other factors.<\/p>\nThe second part of the historical argument is technically more complex. Was the writer’s knowledge of history in the late sixth century BC<\/span> really erroneous? The most significant problem is that of the identity of Darius the Mede (Dn 5:30-31). The book of Daniel says that Darius the Mede conquered Babylon and was succeeded at a later date by Cyrus. External historical sources contain no reference to a Darius at the time, but show clearly that it was Cyrus who conquered Babylon. Advocates of a late date consider that strong evidence. Those who advocate an early date have no simple solution to the problem. One proposed solution is that Darius and Cyrus are two names for the same person. A basis for that hypothesis is that Daniel 6:28 can be translated: “Daniel prospered in the reign of Darius, even [that is] the reign of Cyrus the Persian.” An analogy appears in the use of the names Pul and Tiglath-pileser in 1 Chronicles 5:26. In summary, the dating of Daniel on the basis of the writer’s historical knowledge is difficult, whether one suggests an early or late date.<\/p>\n<h5>Linguistic Argument<\/h5>\nThe linguistic arguments for the date of Daniel are also complex, especially for a person not familiar with the original languages of the book (Hebrew and Aramaic). Advocates of a late date use three related arguments: (1) the Aramaic language of the book is typical of late Aramaic (second century BC<\/span> and later); (2) the presence of Persian loan words is a further indication of the late date of the book’s Aramaic; and (3) the presence of Greek loan words in the Aramaic shows that the language must be dated after the time of Alexander the Great’s conquest of the Orient (c. 330 BC<\/span>). For the advocates of a late date for the book’s composition, the last argument is most compelling. It would be impossible, they affirm, to find Greek loan words in Aramaic two centuries before Alexander’s time.<\/p>\nAlthough the arguments are at first convincing, on closer examination they are less persuasive to those who hold the conservative view. Each of the three parts of the argument has been answered.<\/p>\n1. Aramaic was in common use in the Near East from about the ninth century BC<\/span>, being recognized as an official language in Assyria from the eighth century BC<\/span>. Ninety percent of the Aramaic words in Daniel were used in that older language, in both the Old and Imperial Aramaic dialects. The remaining 10 percent, known only in later texts in the light of present evidence, might indicate a late date, but they could equally be early uses of the words in question.<\/p>\n<li>2. The evidence of Persian loan words in Aramaic can function like a boomerang. It is true that later Aramaic has many Persian loan words (about 19 appear in Daniel), but one can give an alternative explanation for Persian loan words in Daniel at an early date. The story of Daniel is set, in part, in the context of life in a Persian-controlled court. The Persians used Aramaic in their administrative control of the empire, and their own language inevitably penetrated Aramaic. If one assumes an early date for the book of Daniel, then it was being written in precisely the period when Persian would be having its greatest influence on Aramaic.<\/li>\n<li>3. The evidence of Greek words in Daniel’s Aramaic (a total of three) is not altogether compelling. Greek (or “Ionian”) traders traveled in various parts of the Near East from the eighth century BC<\/span> onward. Greek mercenaries fought for Near Eastern states in and after the seventh century BC<\/span>. In Daniel’s lifetime King Nebuchadnezzar is known to have employed Greek artisans in the city of Babylon. Thus, it is unnecessary to limit the possibilities of Greek penetration of the Aramaic language to the period after Alexander. The conqueror was by no means the first Greek to set foot in the Orient.<\/li>\n<h5>Conclusion<\/h5>\nThe historical and linguistic arguments for the date of Daniel are inconclusive for either an early or late date of writing. To a large extent, dating the book depends on other matters, such as authorship, intention, and the extent to which one takes a “prophetic” interpretation of portions of the book. To postulate that Daniel was the author is consistent with the evidence currently available. Further, evidence provided by some of the Daniel material from the Dead Sea Scrolls at Qumran does not support a late date for the book. All Daniel manuscripts and fragments are second-century BC<\/span> copies, thus requiring an earlier date for the original. One manuscript, related paleographically to the large Isaiah Scroll, must have come originally from the same period—estimated to be several centuries before the Qumran copy of Isaiah. Other manuscripts from Qumran show that no OT canonical material was composed later than the Persian period. Thus, no manuscript evidence exists for a second-century BC<\/span> date for Daniel.<\/p>\nLanguage<\/p>\nOne of the most interesting features of the book of Daniel is not immediately evident to a reader of the English Bible. The book is bilingual. Daniel 1:1–2:4a and Daniel 8–12 are written in Hebrew, the language of the other OT books. The middle section (Dn 2:4b–7:28), however, is written in Aramaic, a different but related language. Various explanations have been offered for this phenomenon. Some have suggested that an original Aramaic book was expanded by a Hebrew writer, with additions to the original book at the beginning and the end. Others suggest that a portion of the original Hebrew book was lost, so the missing section was replaced from a surviving Aramaic translation. More complex and ingenious suggestions have also been made, but none has been commonly accepted.<\/p>\nAnother suggestion is possible. The book of Daniel (whatever date one prefers) may simply reflect the bilingual character of its cultural setting. (As a modern example, consider the many written materials in Canada that appear in both English and French.) Finally, one can regard the bilingual character as another of the mysterious aspects of the book that make its interpretation difficult.<\/p>\nBackground<\/p>\nThe background of the book of Daniel can be examined from two perspectives. It may be viewed from the perspective of the Babylonian exile, of which Daniel was a part (early sixth century BC<\/span>), or in the light of future historical events (second century BC<\/span>), toward which the visions in the book’s second half seem to point.<\/p>\n<h5>The Babylonian Exile<\/h5>\nAlthough Daniel himself was exiled about 605 BC<\/span>, the major phase of the Babylonian exile began in 586 BC<\/span>, following the defeat of the kingdom of Judah and the destruction of Jerusalem. The account extends through the reigns of Nebuchadnezzar (properly Nebuchadrezzar) and Belshazzar, culminating in the early years of the Persian king Cyrus, who took over the city of Babylon in 539 BC<\/span>. For the Jews the exile was a time of hardship but also a time of renewed theological understanding. Both aspects are reflected in the book of Daniel.<\/p>\n<h5>The Seleucid Period in Palestine<\/h5>\nDaniel’s visions in the latter half of the book appear to refer to the Seleucid period in Palestine, specifically the time when the Jews were ruled by Antiochus Epiphanes, a member of the Seleucid dynasty (175–163 BC<\/span>). Whether the visions were prophetic anticipations of future events or reflections of contemporary culture, the Seleucid period is important to a full understanding of the book.<\/p>\nUnder Antiochus, Palestinian Jews experienced a time of considerable hardship. The ancient faith was severely undermined, the high priesthood in Jerusalem was sold to the highest bidder, and the temple was desecrated in several ways. Pressure was exerted on the Jews to adapt their lives and faith to Hellenistic (Greek-influenced) culture. Although some capitulated, others refused and steadfastly held firm to the old faith. A rebellion against the oppressive measures of Antiochus began in 168 BC<\/span>. By 164 the rebels had largely succeeded in getting rid of the objectionable practices. But the Seleucid period was generally a bad time for faithful Jews, when all the forces of history seemed to work against the true faith. Part of the book of Daniel’s greatness lies in its theological understanding of history, which enabled men and women to continue living in faith through a time of terrible crisis.<\/p>\nPurpose and Theological Teaching<\/p>\nThe scriptural section of the OT called the Writings served a variety of purposes. The psalms, for example, were used primarily in Israel’s worship. The proverbs may have been part of Israel’s school curriculum. The book of Job addressed a specific human and theological problem.<\/p>\nThe purpose of the book of Daniel is not so easy to determine, since it is essentially a story, a partial biography of Daniel. It is not strictly a prophetic book, nor is it history in the modern sense. Much of it is concerned with dreams and their interpretations.<\/p>\nNevertheless, the word “history” provides a clue to its purpose. Daniel seeks to provide theological understanding of history. The first six chapters tell about Daniel and his companions, not merely to satisfy historical curiosity but to teach the reader. OT theology insisted that the God of Israel participated in human life and history. To read biblical history, therefore, is to discover God’s participation in human affairs and to learn how God and human beings relate to each other. In the opening chapters of Daniel one reads of events in the life of a man of remarkable faith, the kind of history from which one may learn how to live.<\/p>\nThe last six chapters focus on Daniel’s dreams. Although neither the dreams nor the interpretations are easy to understand, it is possible to see the theme of history emerging again. The emphasis in chapters 7–12 is not on history as a record of past events but on the meaning of history and the world’s future. In the biblical perspective, the movements of human societies in the present and future matter as much as past history. Though Daniel’s visions are dominated by nations and superpowers, they have a more basic theme: God’s power over human beings and nations. History often appears to be a conglomeration of chaos and human conflict. Yet God ultimately controls history and moves it toward a goal. In spite of ambiguous details at the end of the book, Daniel provides hope for people living in a time of crisis. Even if what is said about the “time of the end” cannot be understood now (Dn 12:9), the end of history is full of hope for those with faith in God (v 13). The purpose of the book of Daniel thus has to do with the meaning of history, both what can be learned from the past and what can be hoped for in the present and future.<\/p>\nThe book also contains specific theological statements on such matters as human faith, divine salvation, and the nature of revelation. One theological matter in Daniel deserves particular attention: the doctrine of resurrection.<\/p>\nThe NT’s clear doctrine of resurrection followed by judgment is not a central theme in the OT. For the most part, the Hebrews’ faith was fixed on the realities of earthly life. Hope for life beyond the grave is hinted at in many texts but remains implicit. Only in the later writings of the OT, especially those of Ezekiel and Daniel, does a more explicit doctrine of resurrection develop.<\/p>\n\nThe focal point of that doctrine in the book of Daniel is 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting contempt” (nlt<\/span>). The doctrine of personal resurrection provides a basis for individual hope within an understanding of present and future history. Nations move against nations in apparent turmoil. God is believed to be in ultimate control, but what becomes of all the people who die while history is still in motion? The dead shall rise again, says Daniel, and in their resurrection bodies shall be judged according to their deeds. Some will be rewarded with everlasting life, but others will be condemned to shame.<\/p>\nTo the readers of the book of Daniel, the doctrine of resurrection provided hope in an otherwise bleak and hopeless world. It was a reminder that the actions of earthly life are important—they form the basis of future judgment. The world has a larger horizon of life beyond the body’s death. Ultimately, there will be justice, even though justice is rarely seen in the present existence. Evildoers may live without ever being punished. Yet beyond the death of the body lies a final judgment characterized by God’s justice.<\/p>\nSo the book of Daniel is about history and hope. Life must be lived now; for that, the book offers in the first six chapters the insight of Daniel’s experience. Life is lived in the context of war and international chaos; for that, chapters 7–12 depict God’s sovereignty and his purposes in history. Individual life moves toward death; for that, the writer speaks of resurrection and judgment.<\/p>\nContent: Stories about Daniel (1–6)<\/p>\n<h5>Daniel and His Companions (1:1-21)<\/h5>\nDaniel and his companions—Hananiah, Mishael, and Azariah—were exiled to Babylon some 19 years before the main exile following the destruction of Jerusalem. The four healthy young men, selected from among many Jewish exiles, were at the command of King Nebuchadnezzar assigned to a special three-year training program to make them court aides.<\/p>\nAs soon as the four Jewish youths entered Babylon’s high society, they faced a dietary problem. The king provided them with the best food and wine from the royal kitchens, but a Jew’s diet was restricted by the laws of God (see Dt 14). The four asked for a diet of vegetables and water, not to be fussy or ungrateful, but to remain faithful to their God. The story tells how the dietary situation worked out and sees them through their education and Daniel’s appointment as a royal counselor.<\/p>\nThe first episode thus focuses on a key issue faced by all Jewish exiles: How could one live in a foreign land, with foreign food and customs, yet remain faithful to God and his laws? Daniel provided a model. He was courageous enough not to compromise, but wise enough to seek a solution acceptable to all. His faithfulness was rewarded by God. By the end of the episode, Daniel is seen as a person with special wisdom and gifts from God. The rest of his life was marked by the exercise of those gifts.<\/p>\n<h5>Nebuchadnezzar’s Dream (2:1-49)<\/h5>\nThe king had a dream and, although he could not remember its substance, it weighed heavily on his mind. When his corps of professional interpreters could do nothing for him, he ordered that they be executed. The king’s order included Daniel and his companions, whose training qualified them as interpreters. Daniel obtained a stay of execution by offering to interpret the dream. After prayer, Daniel received from God both the substance of the dream and its interpretation, which he relayed to the king. The grateful Nebuchadnezzar promoted Daniel and his companions to important positions in Babylon.<\/p>\nAlthough the writer recorded both the king’s dream and Daniel’s interpretation, the problem for a modern reader is how to interpret the interpretation. The king saw in his dream a statue, with head of gold, chest and arms of silver, belly and thighs of brass, legs of iron, and feet of part iron and part clay. The interpretation identified Nebuchadnezzar as the head of gold. His kingdom would be followed by three other kingdoms, each represented by the statue’s parts and substances. At that point modern interpretations begin to diverge.<\/p>\nA common interpretation of the four sequential kingdoms is as follows: Chaldean Empire (gold), MedoPersian Empire (silver), Greece (brass), Rome (iron and clay). Others suggest an alternative interpretation: Chaldean Empire (gold), Media (silver), Persia (brass), Greece (iron and clay). To focus too much attention on identifying the four kingdoms can result in failure to see the chapter’s key feature. From the midst of those human kingdoms, “During the reigns of those kings, the God of heaven will set up a kingdom that will never be destroyed; no one will ever conquer it. It will shatter all these kingdoms into nothingness, but it will stand forever” (2:44, nlt<\/span>). The Babylonian king’s dream anticipated the coming of a greater kingdom, that of Jesus Christ.<\/p>\n<h5>The Fiery Furnace (3:1-30)<\/h5>\nThe story continues, focusing on Daniel’s three friends and using their Babylonian names—Shadrach, Meshach, and Abednego. King Nebuchadnezzar constructed a massive gold statue, 90 feet (27.4 meters) high. At its dedication ceremony everyone was required to bow down and worship as a band began to play. The three young Hebrews, who refused to worship, were summoned before the king. Their continued firm refusal led to a sentence of execution, and they were thrown into a fiercely burning furnace. Remarkably, they did not burn, and a fourth being appeared with them in the furnace. As they emerged unharmed from the ordeal, the king acknowledged God’s power of salvation and rewarded them.<\/p>\nThe story illustrates a second dilemma of the Jews in exile. Faithfulness to God’s first commandment, “You shall have no other gods before me” (Dt 5:7), could lead to death. The three young men were faithful—not out of confidence that God would rescue them, but whether or not he chose to spare their lives (Dn 3:17-18). As it happened, God delivered them; they were tossed into the furnace bound, but they came out free men. The message was profound: certainly the Jews should believe in a God able to deliver from the flames of persecution, but they should believe and hold fast even if no deliverance could be seen beyond the trial.<\/p>\n<h5>Nebuchadnezzar’s Second Dream and Madness (4:1-37)<\/h5>\nOn two occasions Nebuchadnezzar had confessed faith in the living God: when Daniel had interpreted his dream of the statue (2:47), and on the release of Daniel’s three companions from the furnace (3:28). Nonetheless, the king’s faith was shallow. The story in chapter 4 recounts a lapse of faith that brought terrible consequences. After eight years, when those consequences had run their course, the king again acknowledged God (4:37).<\/p>\nThe entire story is presented in the form of a proclamation, written by Nebuchadnezzar and widely circulated after the events in the story had transpired. The king dreamed of a tall tree growing in a field to ever greater heights. A divine messenger ordered the tree cut down, with only a stump and roots left in the ground. The stump and roots then took the form of a man, but the man’s mind was replaced with that of an animal. For seven years that semihuman creature behaved like a beast.<\/p>\nDaniel showed the king how the dream applied to the king himself. Nebuchadnezzar was the great tree that would be cut down; he would behave like a beast in the field for seven years. One year after the king had been told that interpretation, the judgment came. For seven years he behaved like an animal until his sanity returned.<\/p>\nThe moral of the king’s story is that his madness was no accident but rather divine judgment. His arrogant belief that he had the power of God led to heavy retribution (4:30). The king was probably afflicted with a rare and peculiar form of mental illness today called “boanthropy.” The true meaning of the story lies at a deeper level: to think that one is God, having absolute power and control of one’s own life, is madness. That kind of madness can be cured and overcome only with the realization that absolute power and authority belong to God alone.<\/p>\n<h5>Belshazzar’s Feast (5:1-31)<\/h5>\nThe scene shifts to the reign of a later king in Babylon, Belshazzar. The son of Nabonidus, he was probably co-regent with Nabonidus (555?–539 BC<\/span>), with special authority in the region of Babylon. The theme of his story is similar to that of chapter 4. Belshazzar, in the course of an enormous feast, called for the sacred vessels captured from the temple in Jerusalem. With the sacred vessels the Babylonians toasted the local gods, a sacrilegious act that invited divine judgment. It came in the form of words written on the wall by a hand, which Daniel interpreted for the king as words of judgment (5:26-28). Although he praised Daniel for the interpretation, the king missed both the true meaning of the words and the lesson taught to Nebuchadnezzar, his predecessor (vv 18-22). Belshazzar was killed that very night when Darius the Mede entered the city and captured it. The theme continues remorselessly: human pride and arrogance do not pass unnoticed by the God of history, who controls and directs human events toward the fulfillment of his purpose.<\/p>\n<h5>The Den of Lions (6:1-28)<\/h5>\nThe theme of chapter 6 is similar to that of chapter 3, but with Daniel as the story’s central figure. He is portrayed as one unwilling to compromise, fully obedient to Darius as long as that was possible, but unwilling to disobey the law of God. Hence, Daniel knowingly disobeyed a royal decree that prohibited prayer to anyone other than the king himself. Although he was aware of the consequences, Daniel remained faithful to God. The immediate outcome, when his enemies reported him, was an order of execution—Daniel was thrown to the lions. He was delivered from the hungry cats, and the king, relieved of a terrible predicament, had the plotters punished.<\/p>\nA double message emerges from the story. On the one hand, God’s servant must be faithful in prayer and worship, regardless of the outcome; God delivers, and in that case did deliver Daniel from disaster. On the other hand, the effect of Daniel’s faithfulness was that the king, who had ordered his subjects to worship him, learned about true worship (6:25-27). The effects of faithfulness, like ripples from a pebble tossed in a pool, spread far beyond the one who is faithful.<\/p>\nContent: Daniel’s Visions (7–12)<\/p>\nWith the beginning of chapter 7 the chronological sequence of the book of Daniel changes; Daniel’s first vision goes back to the first year of Belshazzar (7:1), but subsequent visions take place as late as the reign of Cyrus, the Persian king (10:1). Chapters 7–12 emphasize the meaning of history and God’s sovereignty in history, expressed in the mysterious symbolism of dreams. The whole section can be divided as follows: (1) vision of four beasts (7:1-28); (2) vision of the ram and the goat (8:1-27); (3) Daniel’s prayer (9:1-27); (4) vision of the end times (10:1–12:13).<\/p>\nThe first vision again takes up the theme of four kingdoms, already seen in Nebuchadnezzar’s dream (ch 2). In the second vision the focus is narrowed down to two kingdoms, Persia and Greece. Much of the final vision of the end times deals with events occurring during the reign of Antiochus Epiphanes in the second century BC<\/span>. All the visions play on the same theme. Although human kingdoms may exert their might in a chaotic world, the sovereign God acts through history’s apparent chaos toward an ultimate goal of salvation.<\/p>\nThe primary interpretation of the visions can be perceived in past historical events, but a further messianic dimension can be seen in the light of the NT. That dimension is most evident in chapter 7. In the context of the four kingdoms, a divine court of judgment is established, presided over by the “Ancient of Days”—the almighty God (7:9). Then Daniel sees the arrival of “one like a son of man” (7:13). Though the phrase “son of man” was later perceived to be a messianic title, it did not technically have that meaning in the book of Daniel. Daniel 7:13 is a principal source for the title “Son of Man,” which Jesus commonly used to designate himself. His most significant use of that term was at his trial, where he directly associated his title with Daniel 7 (Mt 26:63-64).<\/p>\nSee also<\/em> Daniel (Person) #3; Diaspora of the Jews; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL, Book of<\/h3>\nFourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt<\/span>).<\/p>\nIn the old Jewish division of the OT, Daniel is part of the third section, called the Writings, along with such books as Psalms, Proverbs, and Job. It was not included in the second section of the OT, called the Prophets. Although portions of his book may be interpreted from a prophetic perspective, Daniel is never explicitly identified as a prophet. The book’s two major divisions are narratives about Daniel’s life (1–6) and Daniel’s visions (7–12).<\/p>\nPreview<\/p>\n• Author<\/p>\n• Date<\/p>\n• Language<\/p>\n• Background<\/p>\n• Purpose and Theological Teaching<\/p>\n• Content: Stories about Daniel (1–6)<\/p>\n• Content: Daniel’s Visions (7–12)<\/p>\nAuthor<\/p>\nIn terms of having a known author, the book of Daniel is anonymous, as are many books coming from the ancient world. The existing text bears only a title, “Daniel,” identifying the key subject matter of the book: the man himself.<\/p>\nThe first six chapters of the book contain information about Daniel written in the third person; beginning in Daniel 7:2, however, the book purports to contain words written by Daniel in the first person. Although the traditional view within Judaism, later adopted by Christianity, was that Daniel wrote the entire book named for him, there is little confirming evidence. Jesus’ words about things “spoken of by the prophet Daniel” (Mt 24:15) do not clarify who wrote the whole book, since the words in question appear in the second half of the book of Daniel, explicitly identified as his words. Thus the problem of who wrote the first part remains.<\/p>\nWhether or not Daniel wrote the entire book, he is definitely the key character. The only source of information about him is the book itself. Daniel was a Hebrew from Judah, probably of royal lineage, born late in the seventh century BC<\/span>. As a young boy, he was taken from his homeland to Babylon (in what is now southern Iraq) around 605 BC<\/span>. There, after three years of formal education in language and literature (Dn 1:4-5), he became an official in the royal household. The first six chapters tell of particular incidents in Daniel’s life but do not provide a comprehensive biography of his life and times.<\/p>\nDaniel’s name means “God is my judge.” As a foreign resident in Babylon, he was given another name, Belteshazzar, which may have meant “may Bel (god) protect his life” in the Babylonian language.<\/p>\n\nDate<\/p>\nUncertainty about the authorship of the book of Daniel naturally contributes to uncertainty about the date of its writing. If Daniel was the author of the whole book, a date in the second half of the sixth century BC<\/span> is likely. If he was not the author, a later date is possible. The conservative interpretation has usually been that the book was written in the sixth century BC<\/span>. An alternative position is that the book was written about 165 BC<\/span>.<\/p>\nEvidence exists to support both the early and late dates of Daniel. Those who argue for a late date and an author besides Daniel normally use two lines of argument, one historical and the other linguistic. But those espousing an earlier date have counterarguments, all of which are discussed below.<\/p>\n<h5>Historical Argument<\/h5>\nAccording to the historical argument, the writer was thoroughly familiar with the history of Near Eastern imperial power from the sixth to the second centuries, but had an incomplete, erroneous view of the historical details in the second half of the sixth century, Daniel’s era. Such an imbalance in knowledge implies a late date of writing.<\/p>\nThe first part of the historical argument must be conceded by those holding a more conservative view. The book of Daniel does present a remarkable knowledge of Near Eastern history. The critical question is whether that knowledge was normal human knowledge, gained after the events, or special knowledge revealed to Daniel beforehand. That question is answered in different ways by different people, depending on their view of prophecy and other factors.<\/p>\nThe second part of the historical argument is technically more complex. Was the writer’s knowledge of history in the late sixth century BC<\/span> really erroneous? The most significant problem is that of the identity of Darius the Mede (Dn 5:30-31). The book of Daniel says that Darius the Mede conquered Babylon and was succeeded at a later date by Cyrus. External historical sources contain no reference to a Darius at the time, but show clearly that it was Cyrus who conquered Babylon. Advocates of a late date consider that strong evidence. Those who advocate an early date have no simple solution to the problem. One proposed solution is that Darius and Cyrus are two names for the same person. A basis for that hypothesis is that Daniel 6:28 can be translated: “Daniel prospered in the reign of Darius, even [that is] the reign of Cyrus the Persian.” An analogy appears in the use of the names Pul and Tiglath-pileser in 1 Chronicles 5:26. In summary, the dating of Daniel on the basis of the writer’s historical knowledge is difficult, whether one suggests an early or late date.<\/p>\n<h5>Linguistic Argument<\/h5>\nThe linguistic arguments for the date of Daniel are also complex, especially for a person not familiar with the original languages of the book (Hebrew and Aramaic). Advocates of a late date use three related arguments: (1) the Aramaic language of the book is typical of late Aramaic (second century BC<\/span> and later); (2) the presence of Persian loan words is a further indication of the late date of the book’s Aramaic; and (3) the presence of Greek loan words in the Aramaic shows that the language must be dated after the time of Alexander the Great’s conquest of the Orient (c. 330 BC<\/span>). For the advocates of a late date for the book’s composition, the last argument is most compelling. It would be impossible, they affirm, to find Greek loan words in Aramaic two centuries before Alexander’s time.<\/p>\nAlthough the arguments are at first convincing, on closer examination they are less persuasive to those who hold the conservative view. Each of the three parts of the argument has been answered.<\/p>\n1. Aramaic was in common use in the Near East from about the ninth century BC<\/span>, being recognized as an official language in Assyria from the eighth century BC<\/span>. Ninety percent of the Aramaic words in Daniel were used in that older language, in both the Old and Imperial Aramaic dialects. The remaining 10 percent, known only in later texts in the light of present evidence, might indicate a late date, but they could equally be early uses of the words in question.<\/p>\n<li>2. The evidence of Persian loan words in Aramaic can function like a boomerang. It is true that later Aramaic has many Persian loan words (about 19 appear in Daniel), but one can give an alternative explanation for Persian loan words in Daniel at an early date. The story of Daniel is set, in part, in the context of life in a Persian-controlled court. The Persians used Aramaic in their administrative control of the empire, and their own language inevitably penetrated Aramaic. If one assumes an early date for the book of Daniel, then it was being written in precisely the period when Persian would be having its greatest influence on Aramaic.<\/li>\n<li>3. The evidence of Greek words in Daniel’s Aramaic (a total of three) is not altogether compelling. Greek (or “Ionian”) traders traveled in various parts of the Near East from the eighth century BC<\/span> onward. Greek mercenaries fought for Near Eastern states in and after the seventh century BC<\/span>. In Daniel’s lifetime King Nebuchadnezzar is known to have employed Greek artisans in the city of Babylon. Thus, it is unnecessary to limit the possibilities of Greek penetration of the Aramaic language to the period after Alexander. The conqueror was by no means the first Greek to set foot in the Orient.<\/li>\n<h5>Conclusion<\/h5>\nThe historical and linguistic arguments for the date of Daniel are inconclusive for either an early or late date of writing. To a large extent, dating the book depends on other matters, such as authorship, intention, and the extent to which one takes a “prophetic” interpretation of portions of the book. To postulate that Daniel was the author is consistent with the evidence currently available. Further, evidence provided by some of the Daniel material from the Dead Sea Scrolls at Qumran does not support a late date for the book. All Daniel manuscripts and fragments are second-century BC<\/span> copies, thus requiring an earlier date for the original. One manuscript, related paleographically to the large Isaiah Scroll, must have come originally from the same period—estimated to be several centuries before the Qumran copy of Isaiah. Other manuscripts from Qumran show that no OT canonical material was composed later than the Persian period. Thus, no manuscript evidence exists for a second-century BC<\/span> date for Daniel.<\/p>\nLanguage<\/p>\nOne of the most interesting features of the book of Daniel is not immediately evident to a reader of the English Bible. The book is bilingual. Daniel 1:1–2:4a and Daniel 8–12 are written in Hebrew, the language of the other OT books. The middle section (Dn 2:4b–7:28), however, is written in Aramaic, a different but related language. Various explanations have been offered for this phenomenon. Some have suggested that an original Aramaic book was expanded by a Hebrew writer, with additions to the original book at the beginning and the end. Others suggest that a portion of the original Hebrew book was lost, so the missing section was replaced from a surviving Aramaic translation. More complex and ingenious suggestions have also been made, but none has been commonly accepted.<\/p>\nAnother suggestion is possible. The book of Daniel (whatever date one prefers) may simply reflect the bilingual character of its cultural setting. (As a modern example, consider the many written materials in Canada that appear in both English and French.) Finally, one can regard the bilingual character as another of the mysterious aspects of the book that make its interpretation difficult.<\/p>\nBackground<\/p>\nThe background of the book of Daniel can be examined from two perspectives. It may be viewed from the perspective of the Babylonian exile, of which Daniel was a part (early sixth century BC<\/span>), or in the light of future historical events (second century BC<\/span>), toward which the visions in the book’s second half seem to point.<\/p>\n<h5>The Babylonian Exile<\/h5>\nAlthough Daniel himself was exiled about 605 BC<\/span>, the major phase of the Babylonian exile began in 586 BC<\/span>, following the defeat of the kingdom of Judah and the destruction of Jerusalem. The account extends through the reigns of Nebuchadnezzar (properly Nebuchadrezzar) and Belshazzar, culminating in the early years of the Persian king Cyrus, who took over the city of Babylon in 539 BC<\/span>. For the Jews the exile was a time of hardship but also a time of renewed theological understanding. Both aspects are reflected in the book of Daniel.<\/p>\n<h5>The Seleucid Period in Palestine<\/h5>\nDaniel’s visions in the latter half of the book appear to refer to the Seleucid period in Palestine, specifically the time when the Jews were ruled by Antiochus Epiphanes, a member of the Seleucid dynasty (175–163 BC<\/span>). Whether the visions were prophetic anticipations of future events or reflections of contemporary culture, the Seleucid period is important to a full understanding of the book.<\/p>\nUnder Antiochus, Palestinian Jews experienced a time of considerable hardship. The ancient faith was severely undermined, the high priesthood in Jerusalem was sold to the highest bidder, and the temple was desecrated in several ways. Pressure was exerted on the Jews to adapt their lives and faith to Hellenistic (Greek-influenced) culture. Although some capitulated, others refused and steadfastly held firm to the old faith. A rebellion against the oppressive measures of Antiochus began in 168 BC<\/span>. By 164 the rebels had largely succeeded in getting rid of the objectionable practices. But the Seleucid period was generally a bad time for faithful Jews, when all the forces of history seemed to work against the true faith. Part of the book of Daniel’s greatness lies in its theological understanding of history, which enabled men and women to continue living in faith through a time of terrible crisis.<\/p>\nPurpose and Theological Teaching<\/p>\nThe scriptural section of the OT called the Writings served a variety of purposes. The psalms, for example, were used primarily in Israel’s worship. The proverbs may have been part of Israel’s school curriculum. The book of Job addressed a specific human and theological problem.<\/p>\nThe purpose of the book of Daniel is not so easy to determine, since it is essentially a story, a partial biography of Daniel. It is not strictly a prophetic book, nor is it history in the modern sense. Much of it is concerned with dreams and their interpretations.<\/p>\nNevertheless, the word “history” provides a clue to its purpose. Daniel seeks to provide theological understanding of history. The first six chapters tell about Daniel and his companions, not merely to satisfy historical curiosity but to teach the reader. OT theology insisted that the God of Israel participated in human life and history. To read biblical history, therefore, is to discover God’s participation in human affairs and to learn how God and human beings relate to each other. In the opening chapters of Daniel one reads of events in the life of a man of remarkable faith, the kind of history from which one may learn how to live.<\/p>\nThe last six chapters focus on Daniel’s dreams. Although neither the dreams nor the interpretations are easy to understand, it is possible to see the theme of history emerging again. The emphasis in chapters 7–12 is not on history as a record of past events but on the meaning of history and the world’s future. In the biblical perspective, the movements of human societies in the present and future matter as much as past history. Though Daniel’s visions are dominated by nations and superpowers, they have a more basic theme: God’s power over human beings and nations. History often appears to be a conglomeration of chaos and human conflict. Yet God ultimately controls history and moves it toward a goal. In spite of ambiguous details at the end of the book, Daniel provides hope for people living in a time of crisis. Even if what is said about the “time of the end” cannot be understood now (Dn 12:9), the end of history is full of hope for those with faith in God (v 13). The purpose of the book of Daniel thus has to do with the meaning of history, both what can be learned from the past and what can be hoped for in the present and future.<\/p>\nThe book also contains specific theological statements on such matters as human faith, divine salvation, and the nature of revelation. One theological matter in Daniel deserves particular attention: the doctrine of resurrection.<\/p>\nThe NT’s clear doctrine of resurrection followed by judgment is not a central theme in the OT. For the most part, the Hebrews’ faith was fixed on the realities of earthly life. Hope for life beyond the grave is hinted at in many texts but remains implicit. Only in the later writings of the OT, especially those of Ezekiel and Daniel, does a more explicit doctrine of resurrection develop.<\/p>\n\nThe focal point of that doctrine in the book of Daniel is 12:2: “Many of those whose bodies lie dead and buried will rise up, some to everlasting life and some to shame and everlasting contempt” (nlt<\/span>). The doctrine of personal resurrection provides a basis for individual hope within an understanding of present and future history. Nations move against nations in apparent turmoil. God is believed to be in ultimate control, but what becomes of all the people who die while history is still in motion? The dead shall rise again, says Daniel, and in their resurrection bodies shall be judged according to their deeds. Some will be rewarded with everlasting life, but others will be condemned to shame.<\/p>\nTo the readers of the book of Daniel, the doctrine of resurrection provided hope in an otherwise bleak and hopeless world. It was a reminder that the actions of earthly life are important—they form the basis of future judgment. The world has a larger horizon of life beyond the body’s death. Ultimately, there will be justice, even though justice is rarely seen in the present existence. Evildoers may live without ever being punished. Yet beyond the death of the body lies a final judgment characterized by God’s justice.<\/p>\nSo the book of Daniel is about history and hope. Life must be lived now; for that, the book offers in the first six chapters the insight of Daniel’s experience. Life is lived in the context of war and international chaos; for that, chapters 7–12 depict God’s sovereignty and his purposes in history. Individual life moves toward death; for that, the writer speaks of resurrection and judgment.<\/p>\nContent: Stories about Daniel (1–6)<\/p>\n<h5>Daniel and His Companions (1:1-21)<\/h5>\nDaniel and his companions—Hananiah, Mishael, and Azariah—were exiled to Babylon some 19 years before the main exile following the destruction of Jerusalem. The four healthy young men, selected from among many Jewish exiles, were at the command of King Nebuchadnezzar assigned to a special three-year training program to make them court aides.<\/p>\nAs soon as the four Jewish youths entered Babylon’s high society, they faced a dietary problem. The king provided them with the best food and wine from the royal kitchens, but a Jew’s diet was restricted by the laws of God (see Dt 14). The four asked for a diet of vegetables and water, not to be fussy or ungrateful, but to remain faithful to their God. The story tells how the dietary situation worked out and sees them through their education and Daniel’s appointment as a royal counselor.<\/p>\nThe first episode thus focuses on a key issue faced by all Jewish exiles: How could one live in a foreign land, with foreign food and customs, yet remain faithful to God and his laws? Daniel provided a model. He was courageous enough not to compromise, but wise enough to seek a solution acceptable to all. His faithfulness was rewarded by God. By the end of the episode, Daniel is seen as a person with special wisdom and gifts from God. The rest of his life was marked by the exercise of those gifts.<\/p>\n<h5>Nebuchadnezzar’s Dream (2:1-49)<\/h5>\nThe king had a dream and, although he could not remember its substance, it weighed heavily on his mind. When his corps of professional interpreters could do nothing for him, he ordered that they be executed. The king’s order included Daniel and his companions, whose training qualified them as interpreters. Daniel obtained a stay of execution by offering to interpret the dream. After prayer, Daniel received from God both the substance of the dream and its interpretation, which he relayed to the king. The grateful Nebuchadnezzar promoted Daniel and his companions to important positions in Babylon.<\/p>\nAlthough the writer recorded both the king’s dream and Daniel’s interpretation, the problem for a modern reader is how to interpret the interpretation. The king saw in his dream a statue, with head of gold, chest and arms of silver, belly and thighs of brass, legs of iron, and feet of part iron and part clay. The interpretation identified Nebuchadnezzar as the head of gold. His kingdom would be followed by three other kingdoms, each represented by the statue’s parts and substances. At that point modern interpretations begin to diverge.<\/p>\nA common interpretation of the four sequential kingdoms is as follows: Chaldean Empire (gold), MedoPersian Empire (silver), Greece (brass), Rome (iron and clay). Others suggest an alternative interpretation: Chaldean Empire (gold), Media (silver), Persia (brass), Greece (iron and clay). To focus too much attention on identifying the four kingdoms can result in failure to see the chapter’s key feature. From the midst of those human kingdoms, “During the reigns of those kings, the God of heaven will set up a kingdom that will never be destroyed; no one will ever conquer it. It will shatter all these kingdoms into nothingness, but it will stand forever” (2:44, nlt<\/span>). The Babylonian king’s dream anticipated the coming of a greater kingdom, that of Jesus Christ.<\/p>\n<h5>The Fiery Furnace (3:1-30)<\/h5>\nThe story continues, focusing on Daniel’s three friends and using their Babylonian names—Shadrach, Meshach, and Abednego. King Nebuchadnezzar constructed a massive gold statue, 90 feet (27.4 meters) high. At its dedication ceremony everyone was required to bow down and worship as a band began to play. The three young Hebrews, who refused to worship, were summoned before the king. Their continued firm refusal led to a sentence of execution, and they were thrown into a fiercely burning furnace. Remarkably, they did not burn, and a fourth being appeared with them in the furnace. As they emerged unharmed from the ordeal, the king acknowledged God’s power of salvation and rewarded them.<\/p>\nThe story illustrates a second dilemma of the Jews in exile. Faithfulness to God’s first commandment, “You shall have no other gods before me” (Dt 5:7), could lead to death. The three young men were faithful—not out of confidence that God would rescue them, but whether or not he chose to spare their lives (Dn 3:17-18). As it happened, God delivered them; they were tossed into the furnace bound, but they came out free men. The message was profound: certainly the Jews should believe in a God able to deliver from the flames of persecution, but they should believe and hold fast even if no deliverance could be seen beyond the trial.<\/p>\n<h5>Nebuchadnezzar’s Second Dream and Madness (4:1-37)<\/h5>\nOn two occasions Nebuchadnezzar had confessed faith in the living God: when Daniel had interpreted his dream of the statue (2:47), and on the release of Daniel’s three companions from the furnace (3:28). Nonetheless, the king’s faith was shallow. The story in chapter 4 recounts a lapse of faith that brought terrible consequences. After eight years, when those consequences had run their course, the king again acknowledged God (4:37).<\/p>\nThe entire story is presented in the form of a proclamation, written by Nebuchadnezzar and widely circulated after the events in the story had transpired. The king dreamed of a tall tree growing in a field to ever greater heights. A divine messenger ordered the tree cut down, with only a stump and roots left in the ground. The stump and roots then took the form of a man, but the man’s mind was replaced with that of an animal. For seven years that semihuman creature behaved like a beast.<\/p>\nDaniel showed the king how the dream applied to the king himself. Nebuchadnezzar was the great tree that would be cut down; he would behave like a beast in the field for seven years. One year after the king had been told that interpretation, the judgment came. For seven years he behaved like an animal until his sanity returned.<\/p>\nThe moral of the king’s story is that his madness was no accident but rather divine judgment. His arrogant belief that he had the power of God led to heavy retribution (4:30). The king was probably afflicted with a rare and peculiar form of mental illness today called “boanthropy.” The true meaning of the story lies at a deeper level: to think that one is God, having absolute power and control of one’s own life, is madness. That kind of madness can be cured and overcome only with the realization that absolute power and authority belong to God alone.<\/p>\n<h5>Belshazzar’s Feast (5:1-31)<\/h5>\nThe scene shifts to the reign of a later king in Babylon, Belshazzar. The son of Nabonidus, he was probably co-regent with Nabonidus (555?–539 BC<\/span>), with special authority in the region of Babylon. The theme of his story is similar to that of chapter 4. Belshazzar, in the course of an enormous feast, called for the sacred vessels captured from the temple in Jerusalem. With the sacred vessels the Babylonians toasted the local gods, a sacrilegious act that invited divine judgment. It came in the form of words written on the wall by a hand, which Daniel interpreted for the king as words of judgment (5:26-28). Although he praised Daniel for the interpretation, the king missed both the true meaning of the words and the lesson taught to Nebuchadnezzar, his predecessor (vv 18-22). Belshazzar was killed that very night when Darius the Mede entered the city and captured it. The theme continues remorselessly: human pride and arrogance do not pass unnoticed by the God of history, who controls and directs human events toward the fulfillment of his purpose.<\/p>\n<h5>The Den of Lions (6:1-28)<\/h5>\nThe theme of chapter 6 is similar to that of chapter 3, but with Daniel as the story’s central figure. He is portrayed as one unwilling to compromise, fully obedient to Darius as long as that was possible, but unwilling to disobey the law of God. Hence, Daniel knowingly disobeyed a royal decree that prohibited prayer to anyone other than the king himself. Although he was aware of the consequences, Daniel remained faithful to God. The immediate outcome, when his enemies reported him, was an order of execution—Daniel was thrown to the lions. He was delivered from the hungry cats, and the king, relieved of a terrible predicament, had the plotters punished.<\/p>\nA double message emerges from the story. On the one hand, God’s servant must be faithful in prayer and worship, regardless of the outcome; God delivers, and in that case did deliver Daniel from disaster. On the other hand, the effect of Daniel’s faithfulness was that the king, who had ordered his subjects to worship him, learned about true worship (6:25-27). The effects of faithfulness, like ripples from a pebble tossed in a pool, spread far beyond the one who is faithful.<\/p>\nContent: Daniel’s Visions (7–12)<\/p>\nWith the beginning of chapter 7 the chronological sequence of the book of Daniel changes; Daniel’s first vision goes back to the first year of Belshazzar (7:1), but subsequent visions take place as late as the reign of Cyrus, the Persian king (10:1). Chapters 7–12 emphasize the meaning of history and God’s sovereignty in history, expressed in the mysterious symbolism of dreams. The whole section can be divided as follows: (1) vision of four beasts (7:1-28); (2) vision of the ram and the goat (8:1-27); (3) Daniel’s prayer (9:1-27); (4) vision of the end times (10:1–12:13).<\/p>\nThe first vision again takes up the theme of four kingdoms, already seen in Nebuchadnezzar’s dream (ch 2). In the second vision the focus is narrowed down to two kingdoms, Persia and Greece. Much of the final vision of the end times deals with events occurring during the reign of Antiochus Epiphanes in the second century BC<\/span>. All the visions play on the same theme. Although human kingdoms may exert their might in a chaotic world, the sovereign God acts through history’s apparent chaos toward an ultimate goal of salvation.<\/p>\nThe primary interpretation of the visions can be perceived in past historical events, but a further messianic dimension can be seen in the light of the NT. That dimension is most evident in chapter 7. In the context of the four kingdoms, a divine court of judgment is established, presided over by the “Ancient of Days”—the almighty God (7:9). Then Daniel sees the arrival of “one like a son of man” (7:13). Though the phrase “son of man” was later perceived to be a messianic title, it did not technically have that meaning in the book of Daniel. Daniel 7:13 is a principal source for the title “Son of Man,” which Jesus commonly used to designate himself. His most significant use of that term was at his trial, where he directly associated his title with Daniel 7 (Mt 26:63-64).<\/p>\nSee also<\/em> Daniel (Person) #3; Diaspora of the Jews; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"DANIEL, Book of Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt). In the old Jewish division of the OT, Daniel i...","summary_en":"DANIEL, Book of Fourth book of the Major Prophets in the OT, characterized by vivid symbolism and reflecting heroic historical events during the Babylonian exile of the Jewish people. Because Daniel is not an easy book to understand, its interpretation requires careful study and reflection. Daniel himself wrote, when reflecting on the meaning of one of his visions, “I was greatly troubled by the vision and could not understand it” (Dn 8:27, nlt). In the old Jewish division of the OT, Daniel i...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39987,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Chaldeans as Astrologers","title_en":"Chaldeans as Astrologers","content_ro":"<h3>Chaldeans as Astrologers<\/h3>\n<blockquote>Long after the Chaldean Empire had ceased to exist, the name “Chaldeans” lingered in Hellenistic Egypt, Greece, and Rome as a term for magicians, astrologers, and diviners. The same usage of the term appears in the book of Daniel, where Chaldeans were linked with soothsayers, conjurers, and sorcerers (Dn 2:2, 10; 4:7; 5:7).<\/p><\/blockquote>\nBabylonians had long been renowned for their advanced knowledge of astronomy and for their dependence on the stars to help them predict the future. One Babylonian text from about 700 BC<\/span> described the zodiacal belt and named 15 constellations. Several of the names are still used by astrologers today: the Bull, the Twins (Gemini), the Scorpion, and Capricorn. In Daniel 2:2 and 4:7 one of the terms linked with the Chaldeans is related to a Babylonian word referring to a class of priests who made use of incantations. Just how important they were for society has been shown in excavated tablets that describe the priests’ training. The most outstanding youths of Judah, including Daniel, were selected for a similar educational program (Dn 1:4).<\/p>","content_en":"<h3>Chaldeans as Astrologers<\/h3>\n<blockquote>Long after the Chaldean Empire had ceased to exist, the name “Chaldeans” lingered in Hellenistic Egypt, Greece, and Rome as a term for magicians, astrologers, and diviners. The same usage of the term appears in the book of Daniel, where Chaldeans were linked with soothsayers, conjurers, and sorcerers (Dn 2:2, 10; 4:7; 5:7).<\/p><\/blockquote>\nBabylonians had long been renowned for their advanced knowledge of astronomy and for their dependence on the stars to help them predict the future. One Babylonian text from about 700 BC<\/span> described the zodiacal belt and named 15 constellations. Several of the names are still used by astrologers today: the Bull, the Twins (Gemini), the Scorpion, and Capricorn. In Daniel 2:2 and 4:7 one of the terms linked with the Chaldeans is related to a Babylonian word referring to a class of priests who made use of incantations. Just how important they were for society has been shown in excavated tablets that describe the priests’ training. The most outstanding youths of Judah, including Daniel, were selected for a similar educational program (Dn 1:4).<\/p>","summary_ro":"Chaldeans as Astrologers Long after the Chaldean Empire had ceased to exist, the name “Chaldeans” lingered in Hellenistic Egypt, Greece, and Rome as a term for magicians, astrologers, and diviners. The same usage of the term appears in the book of Daniel, where Chaldeans were linked with soothsayers, conjurers, and sorcerers (Dn 2:2, 10; 4:7; 5:7). Babylonians had long been renowned for their advanced knowledge of astronomy and for their dependence on the stars to help them predict the future...","summary_en":"Chaldeans as Astrologers Long after the Chaldean Empire had ceased to exist, the name “Chaldeans” lingered in Hellenistic Egypt, Greece, and Rome as a term for magicians, astrologers, and diviners. The same usage of the term appears in the book of Daniel, where Chaldeans were linked with soothsayers, conjurers, and sorcerers (Dn 2:2, 10; 4:7; 5:7). Babylonians had long been renowned for their advanced knowledge of astronomy and for their dependence on the stars to help them predict the future...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:4","title_en":"Study Note: Daniel 1:4","content_ro":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","content_en":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","summary_ro":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","summary_en":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:4","title_en":"Study Note: Daniel 1:4","content_ro":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","content_en":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","summary_ro":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","summary_en":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:4","title_en":"Study Note: Daniel 1:4","content_ro":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","content_en":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","summary_ro":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","summary_en":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136296,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:4","title_en":"Study Note: Daniel 1:4","content_ro":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","content_en":"1:4<\/strong> strong, healthy:<\/em> They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon<\/em> was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, letters, dream journals, vision manuals, and mathematical and astrological materials. The education of these young men<\/em>—all in a foreign language<\/em>—rivaled that of Moses in Egypt.<\/p>","summary_ro":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","summary_en":"1:4 strong, healthy: They had no defect or blemish that would disqualify them; the Lord had the same requirements for Israel’s priests (Lev 21:16-24; 22:17-25). These youths had the wisdom, knowledge, understanding, and character needed to function at the highest levels of government. • The literature of Babylon was immense and included wisdom and esoteric literature, creation stories, magic incantations, theogonies (origins and genealogies of the gods), legal corpora, ancient histories, lett...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":53419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:5","title_en":"Study Note: Daniel 1:5","content_ro":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","content_en":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","summary_ro":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","summary_en":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:5","title_en":"Study Note: Daniel 1:5","content_ro":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","content_en":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","summary_ro":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","summary_en":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:5","title_en":"Study Note: Daniel 1:5","content_ro":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","content_en":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","summary_ro":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","summary_en":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136297,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:5","title_en":"Study Note: Daniel 1:5","content_ro":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","content_en":"1:5<\/strong> The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens<\/em>.<\/p>","summary_ro":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","summary_en":"1:5 The king attempted to create a bond of dependence, gratitude, and loyalty by giving them food and wine from his own kitchens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":3295,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Azariah","title_en":"Azariah","content_ro":"<h3>AZARIAH<\/h3>\nVery common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, kjv<\/span>). See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). See<\/em> Shadrach, Meshach, and Abednego.<\/li>","content_en":"<h3>AZARIAH<\/h3>\nVery common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements:<\/p>\n<li> 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar.<\/li>\n<li> 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer over the 12 regional administrators (1 Kgs 4:5).<\/li>\n<li> 3. Amaziah’s son, king of Judah (2 Kgs 14:21; 15:1-7), more frequently known as Uzziah. See<\/em> Uzziah #1.<\/li>\n<li> 4. Ethan’s son, a descendant of Judah (1 Chr 2:8).<\/li>\n<li> 5. Jehu’s son, another descendant of Judah (1 Chr 2:38).<\/li>\n<li> 6. Ahimaaz’s son and Zadok’s grandson (1 Chr 6:9). If Azariah #1 was indeed a high priest, this Azariah could be identified with him.<\/li>\n<li> 7. Johanan’s son and Amariah’s father (1 Chr 6:10-11). He is identical with the Azariah of Ezra 7:3 and 2 Esdras 1:2, whose father (meaning “ancestor”) was Meraioth. The parenthetical note about Solomon’s temple (1 Chr 6:10) is generally held to go with the Azariah of verse 9 (see #6 above). It is possible, however, that this Azariah served in the temple (built by Solomon) during the reign of Uzziah and is therefore identical with #17 below.<\/li>\n<li> 8. Hilkiah’s son and Seriah’s father (1 Chr 6:13-14; Ezr 7:1; 2 Esd 1:1). Some have identified this Azariah with #10 or #11 below.<\/li>\n<li> 9. Zephaniah’s son, an ancestor of the singer Heman. Heman sang in the worship ritual instituted by King David (1 Chr 6:36).<\/li>\n<li>10. Hilkiah’s son or descendant, one of the first priests to settle in Jerusalem after the exile (1 Chr 9:11; “Seraiah,” Neh 11:11).<\/li>\n<li>11. Oded’s son, a prophet in the days of King Asa of Judah. He encouraged Asa to initiate badly needed reforms in the king’s 15th year (2 Chr 15:1-15).<\/li>\n<li>12, 13. Two sons of King Jehoshaphat of Judah. Along with four of their brothers, they were killed for political reasons by Jehoram, heir to the throne (2 Chr 21:1-4).<\/li>\n<li>14. Alternate name of Ahaziah, king of Judah (2 Chr 22:6, kjv<\/span>). See<\/em> Ahaziah #2.<\/li>\n<li>15. Jehoram’s son, one of Judah’s military commanders. This Azariah followed Jehoiada the priest in a rebellion that resulted in the execution of Queen Athaliah and the crowning of Joash as king (2 Chr 23:1).<\/li>\n<li>16. Obed’s son, another of the five commanders in league with Jehoiada against Athaliah (2 Chr 23:1).<\/li>\n<li>17. High priest in Jerusalem during the reign of King Uzziah (2 Chr 26:16-21). He opposed Uzziah’s arrogant attempt to burn incense on the altar. Perhaps the same as #7 above.<\/li>\n<li>18. Johanan’s son, a leader of Ephraim’s tribe. Azariah and other leaders of the tribe joined the prophet Obed in protesting the capture of Judean prisoners by King Pekah of Israel and in effecting their release (2 Chr 28:12).<\/li>\n<li>19. Descendant of Kohath and the father of a Levite named Joel. Joel participated in the temple cleansing instituted by King Hezekiah of Judah (2 Chr 29:12).<\/li>\n<li>20. Jehallelel’s son. This Azariah, a descendant of Merari, also participated in Hezekiah’s cleansing of the temple (2 Chr 29:12).<\/li>\n<li>21. Zadok’s descendant and high priest during the reign of Hezekiah of Judah (2 Chr 31:10, 13). He participated in Hezekiah’s massive religious reforms.<\/li>\n<li>22. Maaseiah’s son, a householder in Jerusalem who participated in Nehemiah’s rebuilding of the wall (Neh 3:23).<\/li>\n<li>23. Leader who returned to Judah with Zerubbabel after the Babylonian exile (Neh 7:7; “Seraiah,” Ezr 2:2).<\/li>\n<li>24. Levitical assistant of Ezra who explained to the people passages from the law read by Ezra (Neh 8:7).<\/li>\n<li>25. Priest who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:2).<\/li>\n<li>26. Participant in the dedication of the rebuilt wall of Jerusalem (Neh 12:33).<\/li>\n<li>27. Alternate form of Jaazaniah, the name of Hoshaiah’s son, in Jeremiah 42:1 and 43:2. See<\/em> Jaazaniah #1.<\/li>\n<li>28. One of the three young Jews taken into captivity with Daniel. In Babylon he was renamed Abednego (Dn 1:6-7, 11, 19; 2:17). See<\/em> Shadrach, Meshach, and Abednego.<\/li>","summary_ro":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","summary_en":"AZARIAH Very common Jewish name. Its numerous occurrences in the priestly genealogies has caused much confusion. The following is one of several possible arrangements: 1. Zadok’s son or grandson. According to most translations, Azariah was high priest during Solomon’s reign (1 Kgs 4:2). It is possible, however, that his position should be understood as that of a special counselor or keeper of the royal calendar. 2. Nathan’s son, a high official in King Solomon’s court. He was chief officer ov...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hananiah","title_en":"Hananiah","content_ro":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>HANANIAH<\/h3>\n<li> 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21).<\/li>\n<li> 2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li> 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23).<\/li>\n<li> 4. One of the commanders of King Uzziah’s army (2 Chr 26:11).<\/li>\n<li> 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28).<\/li>\n<li> 6. Perfumer who helped Nehemiah rebuild the Jerusalem wall (Neh 3:8).<\/li>\n<li> 7. Shelemiah’s son, who with Hanun repaired a section of the Jerusalem wall during the days of Nehemiah (Neh 3:30). He is perhaps identical with #6 above.<\/li>\n<li> 8. Commander of the citadel of Jerusalem who was assigned by Nehemiah to rule the city jointly with Hanani, Nehemiah’s brother. Hananiah, described as a faithful and God-fearing man, was appointed the task of seeing that the city walls and gates were regularly guarded (Neh 7:2-3).<\/li>\n<li> 9. One of the leaders of the people who set his seal on the covenant of Ezra (Neh 10:23).<\/li>\n<li>10. Head of the priestly family of Jeremiah during the days of Joiakim, the high priest, in postexilic Jerusalem (Neh 12:12).<\/li>\n<li>11. One of the priests who blew a trumpet at the dedication of the Jerusalem wall during the days of Nehemiah (Neh 12:41).<\/li>\n<li>12. Gibeonite and the son of Azzur. Hananiah prophesied during the fourth year of King Zedekiah of Judah’s reign (597–586 BC<\/span>). He openly declared in the temple that in two years the Lord would break the yoke of Nebuchadnezzar, king of Babylon (605–562 BC<\/span>), from the neck of Judah and return its exiles and sacred possessions to Palestine. Told by the Lord that Hananiah’s prophecy was false, Jeremiah reproached Hananiah for lying and foretold his imminent death. Hananiah died two months later (Jer 28).<\/li>\n<li>13. Father of Zedekiah, an official of King Jehoiakim of Judah (609–598 BC<\/span>; Jer 36:12).<\/li>\n<li>14. Grandfather of Irijah, the captain of the guards, who arrested Jeremiah at Jerusalem’s Gate of Benjamin for apparently deserting to the Babylonians (Jer 37:13).<\/li>\n<li>15. One of the three Jewish friends of Daniel exiled in Babylon. He was assigned the Babylonian name Shadrach (Dn 1:6-19; 2:17).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","summary_en":"HANANIAH 1. Zerubbabel’s son and a descendant of David (1 Chr 3:19, 21). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Heman’s son and the leader of the 16th of 24 divisions of musicians trained for service in the house of the Lord (1 Chr 25:4, 23). 4. One of the commanders of King Uzziah’s army (2 Chr 26:11). 5. Bebai’s son, who returned with the exiles from Babylon and was later encouraged by Ezra to divorce his foreign wife (Ezr 10:28). 6. Perfumer who helped Nehemiah rebuild the Je...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26070,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mishael","title_en":"Mishael","content_ro":"<h3>MISHAEL<\/h3>\n<li>1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5).<\/li>\n<li>2. One who stood beside Ezra when the law was read (Neh 8:4).<\/li>\n<li>3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king’s edict (ch 3). His Babylonian name was Meshach (1:7).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>MISHAEL<\/h3>\n<li>1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5).<\/li>\n<li>2. One who stood beside Ezra when the law was read (Neh 8:4).<\/li>\n<li>3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king’s edict (ch 3). His Babylonian name was Meshach (1:7).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"MISHAEL 1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5). 2. One who stood beside Ezra when the law was read (Neh 8:4). 3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king...","summary_en":"MISHAEL 1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5). 2. One who stood beside Ezra when the law was read (Neh 8:4). 3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26936,"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>\nIn 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>\n1. 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 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 -iah<\/span> (alternatively -jah<\/span>) or -el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” (<\/em>-yah<\/span>)<\/em> or “God” (<\/em>-el<\/span>)<\/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>\nIn 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>\nNew Names<\/p>\nThe 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>\n1. 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>\nSee also<\/em> God, Names of.<\/p>","content_en":"<h3>NAMES, Significance of<\/h3>\nIn 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>\n1. 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 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 -iah<\/span> (alternatively -jah<\/span>) or -el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” (<\/em>-yah<\/span>)<\/em> or “God” (<\/em>-el<\/span>)<\/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>\nIn 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>\nNew Names<\/p>\nThe 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>\n1. 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>\nSee 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":53420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:6","title_en":"Study Note: Daniel 1:6","content_ro":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","content_en":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","summary_ro":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","summary_en":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:6","title_en":"Study Note: Daniel 1:6","content_ro":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","content_en":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","summary_ro":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","summary_en":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:6","title_en":"Study Note: Daniel 1:6","content_ro":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","content_en":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","summary_ro":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","summary_en":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136298,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:6","title_en":"Study Note: Daniel 1:6","content_ro":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","content_en":"1:6-7<\/strong> Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel<\/em> (“God is my Judge” or “God has judged”) became Belteshazzar<\/em> (“Bel [a Babylonian god] protects his life”). Hananiah<\/em> (“the Lord<\/span> is grace”) became Shadrach<\/em> (possibly meaning “command of Aku,” another Babylonian god). Mishael<\/em> (“who is God?”) became Meshach<\/em> (“who is Aku?”). Azariah<\/em> (“the Lord<\/span> helps”) became Abednego<\/em> (“servant of Nego\/Nebo,” another Babylonian god).<\/p>","summary_ro":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","summary_en":"1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego\/Nebo,” another Babylonian god).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":86,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abednego","title_en":"Abednego","content_ro":"<h3>ABEDNEGO<\/h3>\nOne of Daniel’s three friends who was sentenced to death by Nebuchadnezzar but was protected in the fiery furnace by an angel (Dn 1:7; 3:12-30). See<\/em> Shadrach, Meshach, and Abednego; Daniel, Additions to (Prayer of Azariah).<\/p>","content_en":"<h3>ABEDNEGO<\/h3>\nOne of Daniel’s three friends who was sentenced to death by Nebuchadnezzar but was protected in the fiery furnace by an angel (Dn 1:7; 3:12-30). See<\/em> Shadrach, Meshach, and Abednego; Daniel, Additions to (Prayer of Azariah).<\/p>","summary_ro":"ABEDNEGO One of Daniel’s three friends who was sentenced to death by Nebuchadnezzar but was protected in the fiery furnace by an angel (Dn 1:7; 3:12-30). See Shadrach, Meshach, and Abednego; Daniel, Additions to (Prayer of Azariah).","summary_en":"ABEDNEGO One of Daniel’s three friends who was sentenced to death by Nebuchadnezzar but was protected in the fiery furnace by an angel (Dn 1:7; 3:12-30). See Shadrach, Meshach, and Abednego; Daniel, Additions to (Prayer of Azariah).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4217,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Belteshazzar","title_en":"Belteshazzar","content_ro":"<h3>BELTESHAZZAR<\/h3>\nDaniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See<\/em> Daniel (Person) #3.<\/p>","content_en":"<h3>BELTESHAZZAR<\/h3>\nDaniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See<\/em> Daniel (Person) #3.<\/p>","summary_ro":"BELTESHAZZAR Daniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See Daniel (Person) #3.","summary_en":"BELTESHAZZAR Daniel’s Babylonian name (Dn 1:7). Daniel was one of the young men taken captive to Babylon to be trained as counselors for King Nebuchadnezzar (ch 1). See Daniel (Person) #3.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8556,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Additions to Daniel","title_en":"Additions to Daniel","content_ro":"<h3>DANIEL, Additions to<\/h3>\nPart of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the colorful story of Susanna, a maiden whom Daniel saved from execution, brought about by a false accusation of adultery. Susanna’s location in the text varies. The Septuagint and the Latin Vulgate place it after Daniel 12. Other ancient versions, such as the Old Latin, Coptic, and Arabic versions place it before chapter 1 because of Daniel’s apparent youth. The third addition, Bel and the Dragon, tells how Daniel duped pagan priests and killed a dragon “without sword or club.” The Roman Catholic Church accepts this material as canonical.<\/p>\nPreview<\/p>\n• Prayer of Azariah and the Song of the Three Young Men<\/p>\n• Susanna and the Elders<\/p>\n• Bel and the Dragon<\/p>\nPrayer of Azariah and the Song of the Three Young Men<\/p>\nPrayer for deliverance and hymn of praise attributed to three young Jews thrown into King Nebuchadnezzar’s fiery furnace. Along with Daniel, the three youths had been taken into the court of the Babylonian king during the exile of the kingdom of Judah (Dn 1:1-6). Azariah was given the Babylonian name Abednego (v 7). He and his two friends were condemned to death for refusing to worship the king’s gold statue (3:1-23) but were so miraculously preserved from burning that “they didn’t even smell of smoke” (vv 24-27). Acknowledging that the God whom they worshiped had saved them, the king commanded that none of his subjects should ever dishonor the God of the Jews (vv 28-30).<\/p>\nThe Prayer and Song are among several “Additions to Daniel” found in early Greek and Latin versions but not in the original Hebrew and Aramaic texts. The additions seem to date from the intertestamental period of Jewish history, but the language of their composition is not certain. These two works, possibly composed in Hebrew, appear first in Greek in the Septuagint translation of the OT made in the second or third century BC<\/span>. They were inserted in a logical place in the biblical narrative, following Daniel 3:23. Thus, the Septuagint version of Daniel contained 68 additional verses between 3:23 and 3:24, the first 22 being the Prayer of Azariah.<\/p>\nIn the fourth century AD<\/span>, when Jerome translated the Bible into Latin, he realized that the Prayer, the Song, and several stories added onto the end of the book of Daniel (Susanna and the Elders; Bel and the Dragon) were not in the original texts, but he left them in place. Altogether, Jerome’s Vulgate Bible included 14 or 15 books or portions of books not recognized by Jewish scholars as part of their Scriptures. These writings are now known as the OT Apocrypha, and are usually omitted from Protestant Bibles. When Martin Luther translated the Bible into German in AD<\/span> 1534, he collected them in a separate section at the end of the OT with a note that the Apocrypha (plural form of a Greek word meaning “hidden”) were “useful and good to read” even if not “equal to the sacred Scriptures.”<\/p>\nAzariah’s prayer is certainly “useful and good” as a model prayer, being very similar to Daniel’s prayer (Dn 9:3-19) and to several of the biblical psalms (compare Pss 31 and 51). It contains confession and repentance as well as a plea for deliverance. Azariah admits that God’s people deserve his righteous judgment “because of our sins,” but he pleads with God to remember his promise to bless the descendants of Abraham, Isaac, and Jacob. He offers as sacrifice “a contrite heart and a humble spirit,” dedicating himself and his companions to God.<\/p>\nAfter Azariah’s prayer comes an account of how “the angel of the Lord” came down and “made the midst of the furnace like a moist whistling wind,” causing the three rescued youths to praise God “as with one mouth.” Their song, like Psalm 148, calls upon all of creation to “bless the Lord.”<\/p>\nSusanna and the Elders<\/p>\nIn the Greek Septuagint and the Latin Vulgate, it follows the canonical conclusion of Daniel. It was probably written by a Jew who lived in Palestine in the middle of the first century before Christ. The setting of the story, however, is in Babylon.<\/p>\nSusanna, daughter of Hilkiah, was a very beautiful woman married to Joakim, a rich man of distinction. Joakim’s distinction increased in the community when he opened up his beautiful garden to the Jewish community in exile. It was a proper meeting place for the elders and judges. Trouble arose when two elders recently elected as judges were filled with lust for Susanna. Their office as judge brought them back to Joakim’s garden whenever the court was in session. At opportune times the two judges, who knew nothing of each other’s desires, feasted their eyes on her beauty. One day they found themselves in a situation wherein they were forced to admit their passions to each other. The impropriety of their thoughts resulted in a plot to seduce Susanna quietly.<\/p>\nSusanna, who was used to bathing herself in the garden pool to cool herself off in the heat of the day, came to the pool with her two maids for the purpose of bathing. The three ladies were unaware of the presence of the two judges, who had hidden themselves. When the two maids left to bring Susanna soap and olive oil, the judges took the occasion to present themselves to Susanna. They admitted to her their sexual desire for her and requested her permission to have relations with her. Their legal minds had devised a trap so that, if Susanna were to refuse them, a case would be presented in court according to which they would claim to have witnessed Susanna’s adulterous relation with a young man. Susanna, believing that adultery was a grievous sin against the Lord punishable by death, refused the judges, shouted for help, and hoped to be sustained by the members of her household. During the resulting tumult, the judges falsely accused Susanna to her servants.<\/p>\nThe piety of Susanna was tested in a court that favored the case of the judges. Since they were men of social standing in the community and they were united in their witness against Susanna, she had no chance for a fair trial. The court judged her guilty of adultery and condemned her to death. Her execution was delayed by the counsel of a young man named Daniel. He requested that the trial be reopened on the ground that the witnesses had not been cross-examined. In a separate cross-examination, it was discovered that their testimony did not corroborate. The one had seen Susanna with her young man under a clove tree and the other had seen them together under an oak tree. At the contradiction of the testimony, the assembly admitted the false evidence of the judges and the innocence of Susanna. Instead of Susanna, the two judges were put to death on the ground of having given false witness.<\/p>\nThe purpose of the story is threefold. It celebrates the piety and virtue of Susanna and the corruption of the judges, who “no longer prayed to God, but let their thoughts stray from him and forgot” the claims of morality. Second, it challenges the traditional legal method by which two witnesses could falsely accuse a man and their testimony was accepted as true. Naboth, Jesus, and others had been accused by false witnesses and found guilty without any cross-examination. Third, the story introduces the reader to Daniel, who is here pictured as a young, wise man whose wisdom challenges that of the elders.<\/p>\nBel and the Dragon<\/p>\nThe book has always been regarded as apocryphal by the Protestant churches but was confirmed as canonical by the Roman Catholic Church at the Council of Trent (1545–63).<\/p>\nThe book contains two tales of Daniel, that is, the story of Bel and the story of the Dragon. The setting is in Babylon during the reign of Cyrus. Daniel was highly honored and was living as companion to the king but continued to worship God and to pray. Among the gods worshiped by Cyrus and the Babylonians, one of the greatest was Bel, or Marduk (OT Merodach).<\/p>\nOne day the king ordered Daniel to worship Bel because he was a powerful god, a fact supposedly proven by his voracious appetite. The king explained that Bel consumed 12 bushels (432 liters) of flour, 40 sheep, and 50 gallons (189 liters) of wine left for him daily in the temple. To the local people, Bel was obviously a mighty god. Daniel pointed out to the king that an idol made of clay and bronze could not possibly be consuming the food, and Daniel offered to prove it. In anger the king sent for the priests and demanded to know what happened to the food. They assured him that it was indeed eaten by the god.<\/p>\nThe next day the food was taken to the temple and placed on the table as usual. Unknown to the priests, Daniel had his servants sprinkle the floor with fine ashes. The temple was then sealed with the signet rings of the king and several of the priests. The next morning the seal was found intact and the group entered the temple. Seeing the table empty, the king rejoiced in the power of Bel. Daniel, however, pointed to many footprints clearly visible in the ashes, revealing to the king the trickery of the priests. They confessed that they had been entering by a secret door and removing the food. Cyrus ordered the 70 priests and their families killed and permitted Daniel to destroy the pagan temple.<\/p>\nThe second tale recounts events surrounding the worship of a dragon (possibly a serpent). The Babylonians venerated a dragon that, as the king pointed out to Daniel, was very much alive. Here there was no possibility of trickery, since all had seen the dragon eat and drink. But Daniel again refused the king’s request to worship an idol. Further, Daniel asked permission to kill the dragon without using either sword or staff, a seemingly impossible task. Receiving the king’s permission to try, Daniel made a concoction of pitch, fat, and hair; boiled it together; formed it into cakes; and fed it to the dragon. After eating the cakes, the dragon burst apart and died immediately. At the death of their dragon-god the king had to face the anger of the Babylonians, who were convinced that he had been converted to Judaism. To turn away their wrath, the king reluctantly delivered Daniel to them to be put to death.<\/p>\nTwo persons, usually condemned criminals, were thrown into a den of seven lions every day. This time the lions were not fed, but Daniel was thrown in alive. After six days, however, Daniel was still alive, although both he and the lions were extremely hungry. In a section of the text probably added later, the Lord sent an angel to the prophet Habakkuk, ordering him to take to Daniel a meal he had prepared for his reapers. Habakkuk began to make excuses that he had never been to Babylon and didn’t know where the lions’ den was. The angel then took him by the hair and deposited him in the lions’ den, where Habakkuk told Daniel that the Lord had remembered him. After giving Daniel the food, Habakkuk was returned safely to his own home.<\/p>\nThe next day the king arrived on the scene to bewail the death of Daniel, only to find to his amazement that his friend was still alive. Daniel was released from the den and his accusers were thrown in and devoured immediately by the ravenous lions.<\/p>\nBel and the Dragon exists in two principal Greek and two Syriac texts, almost certainly derived from a lost Hebrew original. The author, place, and date of the original are unknown. It is possible that the story of Bel could have been written as early as the fourth century BC<\/span>, with the dragon story composed later, possibly by a different author. The most satisfactory date, judging by the content and purpose of the work, would be 150– 100 BC<\/span>, a time of great religious and political difficulty for the Jews.<\/p>\nBel and the Dragon was written to convey the futility of idol worship and to impress on the Jews the need to continue firm in their faith in times of persecution and hardship. Babylonian gods were ridiculed in both tales. The book may also have been a warning not to trust the friendship of the heathen, who in time of trouble might find it expedient to sacrifice the life of a friend. Despite the fact that Daniel was described as the king’s companion, under pressure the king was prepared to hand Daniel over to a mob.<\/p>\nIn the contest with Bel (Marduk), Daniel confronted a god who had been the patron of Babylon since 2275 BC<\/span>. Frequent references to him were made in cuneiform inscriptions. For example, Nebuchadnezzar II had commanded the temple of Bel to be restored to a position of supremacy as one of the finest and most majestic ziggurats (pyramidal towers). The apocryphal writer would have been aware of the destruction of that famous landmark by the Persian king Xerxes I (ruled 486–464 BC<\/span>), who carried off the seated golden image from the shrine. The temple was described as being in ruins at the time Alexander the Great entered Babylon in 332 BC<\/span>. The dragon in the second tale had long been venerated in Near Eastern religion and was well known in legends of ancient Sumeria.<\/p>","content_en":"<h3>DANIEL, Additions to<\/h3>\nPart of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the colorful story of Susanna, a maiden whom Daniel saved from execution, brought about by a false accusation of adultery. Susanna’s location in the text varies. The Septuagint and the Latin Vulgate place it after Daniel 12. Other ancient versions, such as the Old Latin, Coptic, and Arabic versions place it before chapter 1 because of Daniel’s apparent youth. The third addition, Bel and the Dragon, tells how Daniel duped pagan priests and killed a dragon “without sword or club.” The Roman Catholic Church accepts this material as canonical.<\/p>\nPreview<\/p>\n• Prayer of Azariah and the Song of the Three Young Men<\/p>\n• Susanna and the Elders<\/p>\n• Bel and the Dragon<\/p>\nPrayer of Azariah and the Song of the Three Young Men<\/p>\nPrayer for deliverance and hymn of praise attributed to three young Jews thrown into King Nebuchadnezzar’s fiery furnace. Along with Daniel, the three youths had been taken into the court of the Babylonian king during the exile of the kingdom of Judah (Dn 1:1-6). Azariah was given the Babylonian name Abednego (v 7). He and his two friends were condemned to death for refusing to worship the king’s gold statue (3:1-23) but were so miraculously preserved from burning that “they didn’t even smell of smoke” (vv 24-27). Acknowledging that the God whom they worshiped had saved them, the king commanded that none of his subjects should ever dishonor the God of the Jews (vv 28-30).<\/p>\nThe Prayer and Song are among several “Additions to Daniel” found in early Greek and Latin versions but not in the original Hebrew and Aramaic texts. The additions seem to date from the intertestamental period of Jewish history, but the language of their composition is not certain. These two works, possibly composed in Hebrew, appear first in Greek in the Septuagint translation of the OT made in the second or third century BC<\/span>. They were inserted in a logical place in the biblical narrative, following Daniel 3:23. Thus, the Septuagint version of Daniel contained 68 additional verses between 3:23 and 3:24, the first 22 being the Prayer of Azariah.<\/p>\nIn the fourth century AD<\/span>, when Jerome translated the Bible into Latin, he realized that the Prayer, the Song, and several stories added onto the end of the book of Daniel (Susanna and the Elders; Bel and the Dragon) were not in the original texts, but he left them in place. Altogether, Jerome’s Vulgate Bible included 14 or 15 books or portions of books not recognized by Jewish scholars as part of their Scriptures. These writings are now known as the OT Apocrypha, and are usually omitted from Protestant Bibles. When Martin Luther translated the Bible into German in AD<\/span> 1534, he collected them in a separate section at the end of the OT with a note that the Apocrypha (plural form of a Greek word meaning “hidden”) were “useful and good to read” even if not “equal to the sacred Scriptures.”<\/p>\nAzariah’s prayer is certainly “useful and good” as a model prayer, being very similar to Daniel’s prayer (Dn 9:3-19) and to several of the biblical psalms (compare Pss 31 and 51). It contains confession and repentance as well as a plea for deliverance. Azariah admits that God’s people deserve his righteous judgment “because of our sins,” but he pleads with God to remember his promise to bless the descendants of Abraham, Isaac, and Jacob. He offers as sacrifice “a contrite heart and a humble spirit,” dedicating himself and his companions to God.<\/p>\nAfter Azariah’s prayer comes an account of how “the angel of the Lord” came down and “made the midst of the furnace like a moist whistling wind,” causing the three rescued youths to praise God “as with one mouth.” Their song, like Psalm 148, calls upon all of creation to “bless the Lord.”<\/p>\nSusanna and the Elders<\/p>\nIn the Greek Septuagint and the Latin Vulgate, it follows the canonical conclusion of Daniel. It was probably written by a Jew who lived in Palestine in the middle of the first century before Christ. The setting of the story, however, is in Babylon.<\/p>\nSusanna, daughter of Hilkiah, was a very beautiful woman married to Joakim, a rich man of distinction. Joakim’s distinction increased in the community when he opened up his beautiful garden to the Jewish community in exile. It was a proper meeting place for the elders and judges. Trouble arose when two elders recently elected as judges were filled with lust for Susanna. Their office as judge brought them back to Joakim’s garden whenever the court was in session. At opportune times the two judges, who knew nothing of each other’s desires, feasted their eyes on her beauty. One day they found themselves in a situation wherein they were forced to admit their passions to each other. The impropriety of their thoughts resulted in a plot to seduce Susanna quietly.<\/p>\nSusanna, who was used to bathing herself in the garden pool to cool herself off in the heat of the day, came to the pool with her two maids for the purpose of bathing. The three ladies were unaware of the presence of the two judges, who had hidden themselves. When the two maids left to bring Susanna soap and olive oil, the judges took the occasion to present themselves to Susanna. They admitted to her their sexual desire for her and requested her permission to have relations with her. Their legal minds had devised a trap so that, if Susanna were to refuse them, a case would be presented in court according to which they would claim to have witnessed Susanna’s adulterous relation with a young man. Susanna, believing that adultery was a grievous sin against the Lord punishable by death, refused the judges, shouted for help, and hoped to be sustained by the members of her household. During the resulting tumult, the judges falsely accused Susanna to her servants.<\/p>\nThe piety of Susanna was tested in a court that favored the case of the judges. Since they were men of social standing in the community and they were united in their witness against Susanna, she had no chance for a fair trial. The court judged her guilty of adultery and condemned her to death. Her execution was delayed by the counsel of a young man named Daniel. He requested that the trial be reopened on the ground that the witnesses had not been cross-examined. In a separate cross-examination, it was discovered that their testimony did not corroborate. The one had seen Susanna with her young man under a clove tree and the other had seen them together under an oak tree. At the contradiction of the testimony, the assembly admitted the false evidence of the judges and the innocence of Susanna. Instead of Susanna, the two judges were put to death on the ground of having given false witness.<\/p>\nThe purpose of the story is threefold. It celebrates the piety and virtue of Susanna and the corruption of the judges, who “no longer prayed to God, but let their thoughts stray from him and forgot” the claims of morality. Second, it challenges the traditional legal method by which two witnesses could falsely accuse a man and their testimony was accepted as true. Naboth, Jesus, and others had been accused by false witnesses and found guilty without any cross-examination. Third, the story introduces the reader to Daniel, who is here pictured as a young, wise man whose wisdom challenges that of the elders.<\/p>\nBel and the Dragon<\/p>\nThe book has always been regarded as apocryphal by the Protestant churches but was confirmed as canonical by the Roman Catholic Church at the Council of Trent (1545–63).<\/p>\nThe book contains two tales of Daniel, that is, the story of Bel and the story of the Dragon. The setting is in Babylon during the reign of Cyrus. Daniel was highly honored and was living as companion to the king but continued to worship God and to pray. Among the gods worshiped by Cyrus and the Babylonians, one of the greatest was Bel, or Marduk (OT Merodach).<\/p>\nOne day the king ordered Daniel to worship Bel because he was a powerful god, a fact supposedly proven by his voracious appetite. The king explained that Bel consumed 12 bushels (432 liters) of flour, 40 sheep, and 50 gallons (189 liters) of wine left for him daily in the temple. To the local people, Bel was obviously a mighty god. Daniel pointed out to the king that an idol made of clay and bronze could not possibly be consuming the food, and Daniel offered to prove it. In anger the king sent for the priests and demanded to know what happened to the food. They assured him that it was indeed eaten by the god.<\/p>\nThe next day the food was taken to the temple and placed on the table as usual. Unknown to the priests, Daniel had his servants sprinkle the floor with fine ashes. The temple was then sealed with the signet rings of the king and several of the priests. The next morning the seal was found intact and the group entered the temple. Seeing the table empty, the king rejoiced in the power of Bel. Daniel, however, pointed to many footprints clearly visible in the ashes, revealing to the king the trickery of the priests. They confessed that they had been entering by a secret door and removing the food. Cyrus ordered the 70 priests and their families killed and permitted Daniel to destroy the pagan temple.<\/p>\nThe second tale recounts events surrounding the worship of a dragon (possibly a serpent). The Babylonians venerated a dragon that, as the king pointed out to Daniel, was very much alive. Here there was no possibility of trickery, since all had seen the dragon eat and drink. But Daniel again refused the king’s request to worship an idol. Further, Daniel asked permission to kill the dragon without using either sword or staff, a seemingly impossible task. Receiving the king’s permission to try, Daniel made a concoction of pitch, fat, and hair; boiled it together; formed it into cakes; and fed it to the dragon. After eating the cakes, the dragon burst apart and died immediately. At the death of their dragon-god the king had to face the anger of the Babylonians, who were convinced that he had been converted to Judaism. To turn away their wrath, the king reluctantly delivered Daniel to them to be put to death.<\/p>\nTwo persons, usually condemned criminals, were thrown into a den of seven lions every day. This time the lions were not fed, but Daniel was thrown in alive. After six days, however, Daniel was still alive, although both he and the lions were extremely hungry. In a section of the text probably added later, the Lord sent an angel to the prophet Habakkuk, ordering him to take to Daniel a meal he had prepared for his reapers. Habakkuk began to make excuses that he had never been to Babylon and didn’t know where the lions’ den was. The angel then took him by the hair and deposited him in the lions’ den, where Habakkuk told Daniel that the Lord had remembered him. After giving Daniel the food, Habakkuk was returned safely to his own home.<\/p>\nThe next day the king arrived on the scene to bewail the death of Daniel, only to find to his amazement that his friend was still alive. Daniel was released from the den and his accusers were thrown in and devoured immediately by the ravenous lions.<\/p>\nBel and the Dragon exists in two principal Greek and two Syriac texts, almost certainly derived from a lost Hebrew original. The author, place, and date of the original are unknown. It is possible that the story of Bel could have been written as early as the fourth century BC<\/span>, with the dragon story composed later, possibly by a different author. The most satisfactory date, judging by the content and purpose of the work, would be 150– 100 BC<\/span>, a time of great religious and political difficulty for the Jews.<\/p>\nBel and the Dragon was written to convey the futility of idol worship and to impress on the Jews the need to continue firm in their faith in times of persecution and hardship. Babylonian gods were ridiculed in both tales. The book may also have been a warning not to trust the friendship of the heathen, who in time of trouble might find it expedient to sacrifice the life of a friend. Despite the fact that Daniel was described as the king’s companion, under pressure the king was prepared to hand Daniel over to a mob.<\/p>\nIn the contest with Bel (Marduk), Daniel confronted a god who had been the patron of Babylon since 2275 BC<\/span>. Frequent references to him were made in cuneiform inscriptions. For example, Nebuchadnezzar II had commanded the temple of Bel to be restored to a position of supremacy as one of the finest and most majestic ziggurats (pyramidal towers). The apocryphal writer would have been aware of the destruction of that famous landmark by the Persian king Xerxes I (ruled 486–464 BC<\/span>), who carried off the seated golden image from the shrine. The temple was described as being in ruins at the time Alexander the Great entered Babylon in 332 BC<\/span>. The dragon in the second tale had long been venerated in Near Eastern religion and was well known in legends of ancient Sumeria.<\/p>","summary_ro":"DANIEL, Additions to Part of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the col...","summary_en":"DANIEL, Additions to Part of the Deuterocanonical works, consists of three supplementary sections to the book of Daniel. This additional material is in the Greek translation of the OT book of Daniel, but not in the ancient Hebrew-Aramaic texts. One such addition is the Prayer of Azariah and the Song of the Three Young Men inserted between Daniel 3:23 and 3:24. These 68 verses describe the actions and words of Hananiah, Azariah, and Mishael in the fiery furnace. The second addition was the col...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11125,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Esther (Person)","title_en":"Esther (Person)","content_ro":"<h3>ESTHER (Person<\/span>)<\/h3>\nOne of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7).<\/p>\nEsther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government official and covert leader of the Jewish community (see Est 3:5-6) in Susa, capital of the Persian kingdom. Esther became queen after King Ahasuerus (Xerxes) became displeased with Queen Vashti when she refused to obey his command to attend a banquet (1:11-12).<\/p>\nAfter Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (Est 2:21-23). The favor she won in the king’s eyes enabled her to deliver her family and her people from a massacre by Haman, a high official to the king.<\/p>\nThe Feast of Purim was instituted to celebrate God’s deliverance of his people through Esther and Mordecai. This festival is still observed annually by Jews.<\/p>\nSee also<\/em> Esther, Book of.<\/p>","content_en":"<h3>ESTHER (Person<\/span>)<\/h3>\nOne of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7).<\/p>\nEsther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government official and covert leader of the Jewish community (see Est 3:5-6) in Susa, capital of the Persian kingdom. Esther became queen after King Ahasuerus (Xerxes) became displeased with Queen Vashti when she refused to obey his command to attend a banquet (1:11-12).<\/p>\nAfter Esther’s coronation, she discreetly won Xerxes’ confidence by informing him of an assassination plot (Est 2:21-23). The favor she won in the king’s eyes enabled her to deliver her family and her people from a massacre by Haman, a high official to the king.<\/p>\nThe Feast of Purim was instituted to celebrate God’s deliverance of his people through Esther and Mordecai. This festival is still observed annually by Jews.<\/p>\nSee also<\/em> Esther, Book of.<\/p>","summary_ro":"ESTHER (Person) One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7). Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government offi...","summary_en":"ESTHER (Person) One of two names borne by the Jewish queen of Persia. Hadassah (Hebrew “Myrtle”) apparently was her Jewish name (Est 2:7), and Esther (Persian “Star”) her name as queen of Persia. Some scholars speculate about a connection with the Babylonian goddess Ishtar, since exiled Jews were occasionally given pagan names (see Dn 1:7). Esther was an orphan from the tribe of Benjamin who lived with the Jewish exiles in Persia. She was reared by her cousin Mordecai, a minor government offi...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25288,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshach","title_en":"Meshach","content_ro":"<h3>MESHACH<\/h3>\nOne of the three companions of the prophet Daniel who was thrown into the fiery furnace (Dn 1:7; 2:49; 3:12-30). See<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>MESHACH<\/h3>\nOne of the three companions of the prophet Daniel who was thrown into the fiery furnace (Dn 1:7; 2:49; 3:12-30). See<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"MESHACH One of the three companions of the prophet Daniel who was thrown into the fiery furnace (Dn 1:7; 2:49; 3:12-30). See Shadrach, Meshach, and Abednego.","summary_en":"MESHACH One of the three companions of the prophet Daniel who was thrown into the fiery furnace (Dn 1:7; 2:49; 3:12-30). See Shadrach, Meshach, and Abednego.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26073,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mishael","title_en":"Mishael","content_ro":"<h3>MISHAEL<\/h3>\n<li>1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5).<\/li>\n<li>2. One who stood beside Ezra when the law was read (Neh 8:4).<\/li>\n<li>3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king’s edict (ch 3). His Babylonian name was Meshach (1:7).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>MISHAEL<\/h3>\n<li>1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5).<\/li>\n<li>2. One who stood beside Ezra when the law was read (Neh 8:4).<\/li>\n<li>3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king’s edict (ch 3). His Babylonian name was Meshach (1:7).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"MISHAEL 1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5). 2. One who stood beside Ezra when the law was read (Neh 8:4). 3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king...","summary_en":"MISHAEL 1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5). 2. One who stood beside Ezra when the law was read (Neh 8:4). 3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26942,"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>\nIn 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>\n1. 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 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 -iah<\/span> (alternatively -jah<\/span>) or -el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” (<\/em>-yah<\/span>)<\/em> or “God” (<\/em>-el<\/span>)<\/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>\nIn 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>\nNew Names<\/p>\nThe 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>\n1. 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>\nSee also<\/em> God, Names of.<\/p>","content_en":"<h3>NAMES, Significance of<\/h3>\nIn 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>\n1. 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 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 -iah<\/span> (alternatively -jah<\/span>) or -el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” (<\/em>-yah<\/span>)<\/em> or “God” (<\/em>-el<\/span>)<\/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>\nIn 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>\nNew Names<\/p>\nThe 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>\n1. 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>\nSee 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":35036,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheshbazzar","title_en":"Sheshbazzar","content_ro":"<h3>SHESHBAZZAR<\/h3>\nJewish leader who found favor with Cyrus the Great, king of Persia. In the first year of his reign, Cyrus issued a decree that the temple in Jerusalem should be rebuilt (Ezr 1:1-4; cf. 6:1-5). He appointed Sheshbazzar governor of Judah (Ezr 5:14) and handed over to him the gold and silver vessels that Nebuchadnezzar had carried off when he took Jerusalem (1:7-9). Sheshbazzar fulfilled this commission by taking the vessels to Jerusalem with the returning exiles (v 9) and beginning the restoration of the temple (5:16).<\/p>\nSheshbazzar is mentioned in the Bible only four times, all in the book of Ezra (1:8-9; 5:14-16). For many years it was commonly held that Sheshbazzar was another name for Zerubbabel. Both were of the royal line; Sheshbazzar is called “the prince of Judah,” which may mean that he was heir apparent to the throne. Since his genealogy is not given, he may be represented in that listing by some other name, either Zerubbabel or Shenazzar (1 Chr 3:18-19). In the record of people who returned to Jerusalem, Sheshbazzar’s name does not appear. The name of Zerubbabel is at the head of this list, where one would expect Sheshbazzar’s to be; both were governors of the province of Judah. Zerubbabel is associated with the laying of the foundation of the temple (Ezr 3:8-11), but that work is attributed to Sheshbazzar in 5:16, in accordance with chapter 1. It is evident that the name Sheshbazzar is found only in connection with the Persians, for chapter 1 relates his dealings with Cyrus, and in chapter 5 the two occurrences of his name are in a letter written by the Persian official, Tattenai. One may conclude that the Persians knew him as Sheshbazzar, but the Jews called him Zerubbabel. Both names are Akkadian, so there is no parallel here to the renaming of Jewish captives in Babylon (Dn 1:7).<\/p>","content_en":"<h3>SHESHBAZZAR<\/h3>\nJewish leader who found favor with Cyrus the Great, king of Persia. In the first year of his reign, Cyrus issued a decree that the temple in Jerusalem should be rebuilt (Ezr 1:1-4; cf. 6:1-5). He appointed Sheshbazzar governor of Judah (Ezr 5:14) and handed over to him the gold and silver vessels that Nebuchadnezzar had carried off when he took Jerusalem (1:7-9). Sheshbazzar fulfilled this commission by taking the vessels to Jerusalem with the returning exiles (v 9) and beginning the restoration of the temple (5:16).<\/p>\nSheshbazzar is mentioned in the Bible only four times, all in the book of Ezra (1:8-9; 5:14-16). For many years it was commonly held that Sheshbazzar was another name for Zerubbabel. Both were of the royal line; Sheshbazzar is called “the prince of Judah,” which may mean that he was heir apparent to the throne. Since his genealogy is not given, he may be represented in that listing by some other name, either Zerubbabel or Shenazzar (1 Chr 3:18-19). In the record of people who returned to Jerusalem, Sheshbazzar’s name does not appear. The name of Zerubbabel is at the head of this list, where one would expect Sheshbazzar’s to be; both were governors of the province of Judah. Zerubbabel is associated with the laying of the foundation of the temple (Ezr 3:8-11), but that work is attributed to Sheshbazzar in 5:16, in accordance with chapter 1. It is evident that the name Sheshbazzar is found only in connection with the Persians, for chapter 1 relates his dealings with Cyrus, and in chapter 5 the two occurrences of his name are in a letter written by the Persian official, Tattenai. One may conclude that the Persians knew him as Sheshbazzar, but the Jews called him Zerubbabel. Both names are Akkadian, so there is no parallel here to the renaming of Jewish captives in Babylon (Dn 1:7).<\/p>","summary_ro":"SHESHBAZZAR Jewish leader who found favor with Cyrus the Great, king of Persia. In the first year of his reign, Cyrus issued a decree that the temple in Jerusalem should be rebuilt (Ezr 1:1-4; cf. 6:1-5). He appointed Sheshbazzar governor of Judah (Ezr 5:14) and handed over to him the gold and silver vessels that Nebuchadnezzar had carried off when he took Jerusalem (1:7-9). Sheshbazzar fulfilled this commission by taking the vessels to Jerusalem with the returning exiles (v 9) and beginning ...","summary_en":"SHESHBAZZAR Jewish leader who found favor with Cyrus the Great, king of Persia. In the first year of his reign, Cyrus issued a decree that the temple in Jerusalem should be rebuilt (Ezr 1:1-4; cf. 6:1-5). He appointed Sheshbazzar governor of Judah (Ezr 5:14) and handed over to him the gold and silver vessels that Nebuchadnezzar had carried off when he took Jerusalem (1:7-9). Sheshbazzar fulfilled this commission by taking the vessels to Jerusalem with the returning exiles (v 9) and beginning ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":3001,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashpenaz","title_en":"Ashpenaz","content_ro":"<h3>ASHPENAZ<\/h3>\nOfficial under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of their vegetarian diet and abstemious lifestyle (Dn 1:18-20).<\/p>","content_en":"<h3>ASHPENAZ<\/h3>\nOfficial under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of their vegetarian diet and abstemious lifestyle (Dn 1:18-20).<\/p>","summary_ro":"ASHPENAZ Official under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of the...","summary_en":"ASHPENAZ Official under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of the...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9605,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Laws*, Dietary","title_en":"Laws*, Dietary","content_ro":"<h3>DIETARY LAWS*<\/h3>\nRegulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people.<\/p>\nPreview<\/p>\n• Holiness and Dietary Law<\/p>\n• Before Moses<\/p>\n• The Mosaic Law<\/p>\n• After Moses<\/p>\n• Symbolism<\/p>\n• Reactions from the Church<\/p>\nHoliness and Dietary Law<\/p>\nBiblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Hebrew word for “holiness” is difficult to ascertain but most probably was “to cut,” or “to be separate,” or “to set apart.” The Lord told Israel, “You shall be holy to me; for I the Lord<\/span> am holy, and have separated you from the peoples, that you should be mine” (Lv 20:26, rsv<\/span>). God is the supreme example of holiness; he is the one uniquely separate in his character and being (Is 6:3). But God wanted his covenant people to be holy, too. One of the ways that God made the Israelites different from the other peoples of the world was by giving them dietary laws: “I am the Lord<\/span> your God; consecrate yourselves and be holy, because I am holy” (Lv 11:44, niv<\/span>). Keeping the dietary laws did not automatically make the people “holy” (i.e., separated to God); rather, it was one of the ways OT believers could show their gratitude to God for his deliverance.<\/p>\nBefore Moses<\/p>\nFrom the Creation, God approved all varieties of fruit and vegetables as legitimate, clean food (Gn 1:29). After the fall of humanity, God distinguished between clean and unclean animals. At the time of Noah, God directed that additional specimens of clean animals be taken aboard the ark (7:2; 8:20). After the Flood, God prohibited the eating of blood because blood represented life (9:4). To commemorate the patriarch Jacob’s wrestling with the Angel of the Lord, Jacob’s descendants refrained from eating a certain hip muscle (32:32), though that was not a command from God.<\/p>\nThe Mosaic Law<\/p>\nThe primary revelation of the Lord’s dietary standards for Israel was given through Moses. Dietary laws are found among the ceremonial regulations received at Mt Sinai (Lv 11). Moses repeated many of those laws 39 years later, shortly before the people entered the Promised Land (Dt 14:3-21). The dietary laws concerned only animal products, except for the prohibition of wine to certain people (Lv 10:9; Nm 6:3-4; cf. Jgs 13:14; Jer 35:6).<\/p>\nFive categories of living things were regulated for food. To be edible an animal had to have cloven (divided) hooves and had to chew its cud. According to Leviticus, that requirement ruled out camels, horses, rabbits, and pigs (Lv 11:2-8). Sea life had to have fins and scales (vv 9-12). Birds were edible if they were not predatory (vv 13-19); Moses went on to list 20 species specifically prohibited because they were birds of prey or scavengers. Winged insects were forbidden (vv 22-23) except for certain types of locusts and grasshoppers (food commonly eaten by desert nomads). Finally, “the animals that move about on the ground,” including reptiles and rodents (vv 29-31, niv<\/span>), were ruled out.<\/p>\nFurther prohibitions were made about food that otherwise would have been considered clean. For example, nothing found already dead (Dt 14:21) or that had been torn by beasts (Lv 17:15) was to be eaten. Food could become defiled by contact with some other thing that was unclean, like a dead mouse that happened to fall into a food container (11:32-34). A young goat was not to be boiled in its mother’s milk (Ex 23:19; 34:26; Dt 14:21). When clean animals were slaughtered, their blood was to be drained out (Lv 17:14). All pieces of fat (3:16; 7:23), especially a sheep’s fat tail (Ex 29:22; Lv 3:9), were restricted for use in sacrifices to the Lord. Through Moses the Lord reiterated the prohibition against eating blood (Lv 17:10; 19:26; Dt 12:16; 15:23).<\/p>\nSeveral reasons, stated in or inferred from Scripture, account for the dietary laws and apply to the Bible’s cleanness regulations in general. Some seem to be natural reasons; others may be symbolic or relational.<\/p>\n<h5>Hygiene<\/h5>\nSome dietary laws, such as those against eating vermin or decomposing flesh, circumvented obvious health hazards and were given for the people’s protection. But hygiene alone cannot account for all the regulations; in fact, some foods that might have been acceptable from a hygienic viewpoint, such as rabbit or clams, were excluded.<\/p>\n<h5>Aversion<\/h5>\nWorms and snakes are generally considered loathsome, whatever their actual food value. Such animals were not kosher<\/em> (proper).<\/p>\n<h5>Relationship to Pagan Practice<\/h5>\nBoiling a young goat in its mother’s milk has now been documented as a pagan rite among Moses’ contemporaries, the Canaanites. God’s people were not to imitate the practices of the peoples around them (Dt 18:9).<\/p>\nAfter Moses<\/p>\nThe dietary laws given at Mt Sinai continued to be recognized throughout Israel’s history. Before the birth of Samson, the child’s mother was warned, “Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean” (Jgs 13:4, niv<\/span>). During the Philistine wars of the next century (c. 1041 BC<\/span>), King Saul’s soldiers sinned by disregarding requirements about the proper draining of blood from animals (1 Sm 14:32-34).<\/p>\nLater, when the Israelites were exiled in heathen lands, they were faced with situations in which the selection of food and its preparation could render it unclean (Ez 4:12-14). Daniel’s refusal to be defiled by pagan delicacies at Nebuchadnezzar’s Babylonian court (605 BC<\/span>) illustrated his loyalty to God (Dn 1:8).<\/p>\nFrom the prophet Isaiah’s day (740 BC<\/span>) onward, the most abhorrent food to the Israelites was the meat of swine (Is 65:4; 66:3, 17). In the Maccabean period the “abomination of desolation,” which the Jewish hero Judas Maccabeus and his followers resisted to the death, included sacrifices of pigs on the temple altar in Jerusalem by the pagan ruler Antiochus Epiphanes (1 Macc 1:54, 62-63; 2 Macc 6:5; 7:1).<\/p>\nSymbolism<\/p>\nCertain food products were ruled out because of something they symbolized. God said not to eat blood: “Be sure that you do not eat the blood; for the blood is the life, and you shall not eat the life with the flesh” (Dt 12:23, rsv<\/span>). Blood had a ritual function. It was used to make atonement on God’s altar and therefore was not to be eaten (Lv 17:11-12). The NT writers recognized the sacrificial blood of the OT as a “type” or foreshadowing of the blood of Jesus Christ shed on the cross as a sacrifice for sin (Heb 10:1, 4, 12; 1 Pt 1:18-19). A symbolic regard for maternal life may explain why one who came upon a bird’s nest was allowed to take the eggs or the young but had to leave the mother bird unharmed (Dt 22:6-7). The need to preserve a fragile desert ecosystem may also have been a factor.<\/p>\nReactions from the Church<\/p>\nAt first the early church, with its Jewish background, found it difficult to break away from Hebrew dietary traditions. The apostle Peter was given a vision, repeated three times, about no longer calling either non-Jewish food or the non-Jews who ate it “unclean” (Acts 10:9-16; 11:1-10). Later, a council at Jerusalem officially decided not to retain Moses’ ceremonialism in the church, except that gentile Christians should abstain “from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:20, niv<\/span>) in order not to offend Jewish Christians. That was an application of the NT teaching of consideration for those with sensitive consciences. “Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. . . . But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin” (Rom 14:20, 23, niv<\/span>).<\/p>\nJewish dietary laws also have relevance to Christians because of certain OT promises. God promised, first to Abraham and, by reiteration or allusion, throughout the OT, that the Gentiles would be included in his covenant. By preserving the health of the Hebrew people, God was ensuring their continuation as a nation. According to the NT, the salvation of both Jews and Gentiles was achieved by Christ, a Jew. The nation through which Christ came was protected in order that God’s promise could be fulfilled. Thus, the dietary laws need not be seen as burdensome restrictions of the law; they were part of God’s way of working out his redemptive plan.<\/p>\nSee also<\/em> Cleanness and Uncleanness, Regulations Concerning; Leviticus, Book of.<\/p>","content_en":"<h3>DIETARY LAWS*<\/h3>\nRegulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people.<\/p>\nPreview<\/p>\n• Holiness and Dietary Law<\/p>\n• Before Moses<\/p>\n• The Mosaic Law<\/p>\n• After Moses<\/p>\n• Symbolism<\/p>\n• Reactions from the Church<\/p>\nHoliness and Dietary Law<\/p>\nBiblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Hebrew word for “holiness” is difficult to ascertain but most probably was “to cut,” or “to be separate,” or “to set apart.” The Lord told Israel, “You shall be holy to me; for I the Lord<\/span> am holy, and have separated you from the peoples, that you should be mine” (Lv 20:26, rsv<\/span>). God is the supreme example of holiness; he is the one uniquely separate in his character and being (Is 6:3). But God wanted his covenant people to be holy, too. One of the ways that God made the Israelites different from the other peoples of the world was by giving them dietary laws: “I am the Lord<\/span> your God; consecrate yourselves and be holy, because I am holy” (Lv 11:44, niv<\/span>). Keeping the dietary laws did not automatically make the people “holy” (i.e., separated to God); rather, it was one of the ways OT believers could show their gratitude to God for his deliverance.<\/p>\nBefore Moses<\/p>\nFrom the Creation, God approved all varieties of fruit and vegetables as legitimate, clean food (Gn 1:29). After the fall of humanity, God distinguished between clean and unclean animals. At the time of Noah, God directed that additional specimens of clean animals be taken aboard the ark (7:2; 8:20). After the Flood, God prohibited the eating of blood because blood represented life (9:4). To commemorate the patriarch Jacob’s wrestling with the Angel of the Lord, Jacob’s descendants refrained from eating a certain hip muscle (32:32), though that was not a command from God.<\/p>\nThe Mosaic Law<\/p>\nThe primary revelation of the Lord’s dietary standards for Israel was given through Moses. Dietary laws are found among the ceremonial regulations received at Mt Sinai (Lv 11). Moses repeated many of those laws 39 years later, shortly before the people entered the Promised Land (Dt 14:3-21). The dietary laws concerned only animal products, except for the prohibition of wine to certain people (Lv 10:9; Nm 6:3-4; cf. Jgs 13:14; Jer 35:6).<\/p>\nFive categories of living things were regulated for food. To be edible an animal had to have cloven (divided) hooves and had to chew its cud. According to Leviticus, that requirement ruled out camels, horses, rabbits, and pigs (Lv 11:2-8). Sea life had to have fins and scales (vv 9-12). Birds were edible if they were not predatory (vv 13-19); Moses went on to list 20 species specifically prohibited because they were birds of prey or scavengers. Winged insects were forbidden (vv 22-23) except for certain types of locusts and grasshoppers (food commonly eaten by desert nomads). Finally, “the animals that move about on the ground,” including reptiles and rodents (vv 29-31, niv<\/span>), were ruled out.<\/p>\nFurther prohibitions were made about food that otherwise would have been considered clean. For example, nothing found already dead (Dt 14:21) or that had been torn by beasts (Lv 17:15) was to be eaten. Food could become defiled by contact with some other thing that was unclean, like a dead mouse that happened to fall into a food container (11:32-34). A young goat was not to be boiled in its mother’s milk (Ex 23:19; 34:26; Dt 14:21). When clean animals were slaughtered, their blood was to be drained out (Lv 17:14). All pieces of fat (3:16; 7:23), especially a sheep’s fat tail (Ex 29:22; Lv 3:9), were restricted for use in sacrifices to the Lord. Through Moses the Lord reiterated the prohibition against eating blood (Lv 17:10; 19:26; Dt 12:16; 15:23).<\/p>\nSeveral reasons, stated in or inferred from Scripture, account for the dietary laws and apply to the Bible’s cleanness regulations in general. Some seem to be natural reasons; others may be symbolic or relational.<\/p>\n<h5>Hygiene<\/h5>\nSome dietary laws, such as those against eating vermin or decomposing flesh, circumvented obvious health hazards and were given for the people’s protection. But hygiene alone cannot account for all the regulations; in fact, some foods that might have been acceptable from a hygienic viewpoint, such as rabbit or clams, were excluded.<\/p>\n<h5>Aversion<\/h5>\nWorms and snakes are generally considered loathsome, whatever their actual food value. Such animals were not kosher<\/em> (proper).<\/p>\n<h5>Relationship to Pagan Practice<\/h5>\nBoiling a young goat in its mother’s milk has now been documented as a pagan rite among Moses’ contemporaries, the Canaanites. God’s people were not to imitate the practices of the peoples around them (Dt 18:9).<\/p>\nAfter Moses<\/p>\nThe dietary laws given at Mt Sinai continued to be recognized throughout Israel’s history. Before the birth of Samson, the child’s mother was warned, “Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean” (Jgs 13:4, niv<\/span>). During the Philistine wars of the next century (c. 1041 BC<\/span>), King Saul’s soldiers sinned by disregarding requirements about the proper draining of blood from animals (1 Sm 14:32-34).<\/p>\nLater, when the Israelites were exiled in heathen lands, they were faced with situations in which the selection of food and its preparation could render it unclean (Ez 4:12-14). Daniel’s refusal to be defiled by pagan delicacies at Nebuchadnezzar’s Babylonian court (605 BC<\/span>) illustrated his loyalty to God (Dn 1:8).<\/p>\nFrom the prophet Isaiah’s day (740 BC<\/span>) onward, the most abhorrent food to the Israelites was the meat of swine (Is 65:4; 66:3, 17). In the Maccabean period the “abomination of desolation,” which the Jewish hero Judas Maccabeus and his followers resisted to the death, included sacrifices of pigs on the temple altar in Jerusalem by the pagan ruler Antiochus Epiphanes (1 Macc 1:54, 62-63; 2 Macc 6:5; 7:1).<\/p>\nSymbolism<\/p>\nCertain food products were ruled out because of something they symbolized. God said not to eat blood: “Be sure that you do not eat the blood; for the blood is the life, and you shall not eat the life with the flesh” (Dt 12:23, rsv<\/span>). Blood had a ritual function. It was used to make atonement on God’s altar and therefore was not to be eaten (Lv 17:11-12). The NT writers recognized the sacrificial blood of the OT as a “type” or foreshadowing of the blood of Jesus Christ shed on the cross as a sacrifice for sin (Heb 10:1, 4, 12; 1 Pt 1:18-19). A symbolic regard for maternal life may explain why one who came upon a bird’s nest was allowed to take the eggs or the young but had to leave the mother bird unharmed (Dt 22:6-7). The need to preserve a fragile desert ecosystem may also have been a factor.<\/p>\nReactions from the Church<\/p>\nAt first the early church, with its Jewish background, found it difficult to break away from Hebrew dietary traditions. The apostle Peter was given a vision, repeated three times, about no longer calling either non-Jewish food or the non-Jews who ate it “unclean” (Acts 10:9-16; 11:1-10). Later, a council at Jerusalem officially decided not to retain Moses’ ceremonialism in the church, except that gentile Christians should abstain “from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:20, niv<\/span>) in order not to offend Jewish Christians. That was an application of the NT teaching of consideration for those with sensitive consciences. “Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. . . . But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin” (Rom 14:20, 23, niv<\/span>).<\/p>\nJewish dietary laws also have relevance to Christians because of certain OT promises. God promised, first to Abraham and, by reiteration or allusion, throughout the OT, that the Gentiles would be included in his covenant. By preserving the health of the Hebrew people, God was ensuring their continuation as a nation. According to the NT, the salvation of both Jews and Gentiles was achieved by Christ, a Jew. The nation through which Christ came was protected in order that God’s promise could be fulfilled. Thus, the dietary laws need not be seen as burdensome restrictions of the law; they were part of God’s way of working out his redemptive plan.<\/p>\nSee also<\/em> Cleanness and Uncleanness, Regulations Concerning; Leviticus, Book of.<\/p>","summary_ro":"DIETARY LAWS* Regulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people. Preview • Holiness and Dietary Law • Before Moses • The Mosaic Law • After Moses • Symbolism • Reactions from the Church Holiness and Dietary Law Biblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Heb...","summary_en":"DIETARY LAWS* Regulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people. Preview • Holiness and Dietary Law • Before Moses • The Mosaic Law • After Moses • Symbolism • Reactions from the Church Holiness and Dietary Law Biblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Heb...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","content_en":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","summary_ro":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","summary_en":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","content_en":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","summary_ro":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","summary_en":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","content_en":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","summary_ro":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","summary_en":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","content_en":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","summary_ro":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","summary_en":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","content_en":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","summary_ro":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","summary_en":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","content_en":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","summary_ro":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","summary_en":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136299,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","content_en":"1:8-14<\/strong> Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).<\/p>","summary_ro":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","summary_en":"1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136300,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:8","title_en":"Study Note: Daniel 1:8","content_ro":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","content_en":"1:8<\/strong> Daniel was determined not to defile himself:<\/em> The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).<\/p>","summary_ro":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","summary_en":"1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":53423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:9","title_en":"Study Note: Daniel 1:9","content_ro":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","content_en":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","summary_ro":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","summary_en":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:9","title_en":"Study Note: Daniel 1:9","content_ro":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","content_en":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","summary_ro":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","summary_en":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:9","title_en":"Study Note: Daniel 1:9","content_ro":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","content_en":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","summary_ro":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","summary_en":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136301,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:9","title_en":"Study Note: Daniel 1:9","content_ro":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","content_en":"1:9<\/strong> God<\/em> worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).<\/p>","summary_ro":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","summary_en":"1:9 God worked on Daniel’s behalf by influencing Ashpenaz’s attitude (cp. Exod 11:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":53424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:10","title_en":"Study Note: Daniel 1:10","content_ro":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","content_en":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","summary_ro":"1:10 Ashpenaz was understandably afraid of the king.","summary_en":"1:10 Ashpenaz was understandably afraid of the king.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:10","title_en":"Study Note: Daniel 1:10","content_ro":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","content_en":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","summary_ro":"1:10 Ashpenaz was understandably afraid of the king.","summary_en":"1:10 Ashpenaz was understandably afraid of the king.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108676,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:10","title_en":"Study Note: Daniel 1:10","content_ro":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","content_en":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","summary_ro":"1:10 Ashpenaz was understandably afraid of the king.","summary_en":"1:10 Ashpenaz was understandably afraid of the king.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136302,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:10","title_en":"Study Note: Daniel 1:10","content_ro":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","content_en":"1:10<\/strong> Ashpenaz was understandably afraid of<\/em> the king.<\/p>","summary_ro":"1:10 Ashpenaz was understandably afraid of the king.","summary_en":"1:10 Ashpenaz was understandably afraid of the king.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":25048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Melzar*","title_en":"Melzar*","content_ro":"<h3>MELZAR*<\/h3>\nSteward responsible for the food given to Daniel (Dn 1:11, 16). The kjv<\/span> translates the word as a proper name, but the rsv<\/span> translates the word as a title. Most likely Melzar is a Hebraization of a Babylonian title.<\/p>","content_en":"<h3>MELZAR*<\/h3>\nSteward responsible for the food given to Daniel (Dn 1:11, 16). The kjv<\/span> translates the word as a proper name, but the rsv<\/span> translates the word as a title. Most likely Melzar is a Hebraization of a Babylonian title.<\/p>","summary_ro":"MELZAR* Steward responsible for the food given to Daniel (Dn 1:11, 16). The kjv translates the word as a proper name, but the rsv translates the word as a title. Most likely Melzar is a Hebraization of a Babylonian title.","summary_en":"MELZAR* Steward responsible for the food given to Daniel (Dn 1:11, 16). The kjv translates the word as a proper name, but the rsv translates the word as a title. Most likely Melzar is a Hebraization of a Babylonian title.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26071,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mishael","title_en":"Mishael","content_ro":"<h3>MISHAEL<\/h3>\n<li>1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5).<\/li>\n<li>2. One who stood beside Ezra when the law was read (Neh 8:4).<\/li>\n<li>3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king’s edict (ch 3). His Babylonian name was Meshach (1:7).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","content_en":"<h3>MISHAEL<\/h3>\n<li>1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5).<\/li>\n<li>2. One who stood beside Ezra when the law was read (Neh 8:4).<\/li>\n<li>3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king’s edict (ch 3). His Babylonian name was Meshach (1:7).<\/li>\nSee also<\/em> Shadrach, Meshach, and Abednego.<\/p>","summary_ro":"MISHAEL 1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5). 2. One who stood beside Ezra when the law was read (Neh 8:4). 3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king...","summary_en":"MISHAEL 1. Uzziel’s son (Ex 6:22), who, with his brother Elzaphan, was summoned by Moses to remove the bodies of Nadab and Abihu after they were killed for defiling the altar of the Lord (Lv 10:1-5). 2. One who stood beside Ezra when the law was read (Neh 8:4). 3. Hebrew name for one of Daniel’s companions in Babylon (Dn 1:6), who, with Daniel and two others, remained faithful to God (vv 11, 19) and was delivered from the fiery furnace into which he had been cast for refusing to obey the king...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:11","title_en":"Study Note: Daniel 1:11","content_ro":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","content_en":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","summary_ro":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","summary_en":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81051,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:11","title_en":"Study Note: Daniel 1:11","content_ro":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","content_en":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","summary_ro":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","summary_en":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108677,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:11","title_en":"Study Note: Daniel 1:11","content_ro":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","content_en":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","summary_ro":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","summary_en":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136303,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:11","title_en":"Study Note: Daniel 1:11","content_ro":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","content_en":"1:11-13<\/strong> Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.<\/p>","summary_ro":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","summary_en":"1:11-13 Daniel found a wise solution that would protect his spiritual integrity and Ashpenaz’s head.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":32175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pulse*","title_en":"Pulse*","content_ro":"<h3>PULSE*<\/h3>\nKJV translation of a Hebrew word perhaps better rendered as “vegetable” (Dn 1:12, 16). Not wishing to defile themselves with the king’s food, Daniel and his friends requested permission to live on a diet of vegetables and water. The Hebrew word translated as “vegetable” literally refers to “things sown” and probably includes any kind of edible seed. See<\/em> Plants.<\/p>","content_en":"<h3>PULSE*<\/h3>\nKJV translation of a Hebrew word perhaps better rendered as “vegetable” (Dn 1:12, 16). Not wishing to defile themselves with the king’s food, Daniel and his friends requested permission to live on a diet of vegetables and water. The Hebrew word translated as “vegetable” literally refers to “things sown” and probably includes any kind of edible seed. See<\/em> Plants.<\/p>","summary_ro":"PULSE* KJV translation of a Hebrew word perhaps better rendered as “vegetable” (Dn 1:12, 16). Not wishing to defile themselves with the king’s food, Daniel and his friends requested permission to live on a diet of vegetables and water. The Hebrew word translated as “vegetable” literally refers to “things sown” and probably includes any kind of edible seed. See Plants.","summary_en":"PULSE* KJV translation of a Hebrew word perhaps better rendered as “vegetable” (Dn 1:12, 16). Not wishing to defile themselves with the king’s food, Daniel and his friends requested permission to live on a diet of vegetables and water. The Hebrew word translated as “vegetable” literally refers to “things sown” and probably includes any kind of edible seed. See Plants.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53426,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:12","title_en":"Study Note: Daniel 1:12","content_ro":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","content_en":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","summary_ro":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","summary_en":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81052,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:12","title_en":"Study Note: Daniel 1:12","content_ro":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","content_en":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","summary_ro":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","summary_en":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108678,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:12","title_en":"Study Note: Daniel 1:12","content_ro":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","content_en":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","summary_ro":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","summary_en":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136304,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:12","title_en":"Study Note: Daniel 1:12","content_ro":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","content_en":"1:12<\/strong> vegetables and water:<\/em> Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.<\/p>","summary_ro":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","summary_en":"1:12 vegetables and water: Such a diet would steer clear of offensive foods (1:8) and, as a kind of fast, would demonstrate mourning over their exile in a foreign land.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":53427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:13","title_en":"Study Note: Daniel 1:13","content_ro":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","content_en":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","summary_ro":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","summary_en":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:13","title_en":"Study Note: Daniel 1:13","content_ro":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","content_en":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","summary_ro":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","summary_en":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108679,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:13","title_en":"Study Note: Daniel 1:13","content_ro":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","content_en":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","summary_ro":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","summary_en":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136305,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:13","title_en":"Study Note: Daniel 1:13","content_ro":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","content_en":"1:13-14<\/strong> make your decision:<\/em> Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant<\/em>,<\/em> who responded favorably.<\/p>","summary_ro":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","summary_en":"1:13-14 make your decision: Daniel’s exemplary wisdom, prudence, and courtesy are seen in his respectful stance toward his attendant, who responded favorably.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":53428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:15","title_en":"Study Note: Daniel 1:15","content_ro":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","content_en":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","summary_ro":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","summary_en":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:15","title_en":"Study Note: Daniel 1:15","content_ro":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","content_en":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","summary_ro":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","summary_en":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108680,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:15","title_en":"Study Note: Daniel 1:15","content_ro":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","content_en":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","summary_ro":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","summary_en":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136306,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:15","title_en":"Study Note: Daniel 1:15","content_ro":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","content_en":"1:15-21<\/strong> In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.<\/p>","summary_ro":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","summary_en":"1:15-21 In their training, Daniel and his friends completed a tough curriculum in the context of the most threatening pagan culture of the day, yet they remained faithful to the Lord. As they mastered language, literature, and science, they pursued excellence and honored God, who added many gifts to their skills and learning.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":53429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:17","title_en":"Study Note: Daniel 1:17","content_ro":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","content_en":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","summary_ro":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","summary_en":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:17","title_en":"Study Note: Daniel 1:17","content_ro":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","content_en":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","summary_ro":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","summary_en":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108681,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:17","title_en":"Study Note: Daniel 1:17","content_ro":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","content_en":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","summary_ro":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","summary_en":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136307,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:17","title_en":"Study Note: Daniel 1:17","content_ro":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","content_en":"1:17<\/strong> All four young men<\/em> were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams<\/em>, which were often prophetic (cp. Joseph, Gen 37:5-11).<\/p>","summary_ro":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","summary_en":"1:17 All four young men were outstanding students. God gave Daniel the special ability to interpret . . . visions and dreams, which were often prophetic (cp. Joseph, Gen 37:5-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":3002,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashpenaz","title_en":"Ashpenaz","content_ro":"<h3>ASHPENAZ<\/h3>\nOfficial under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of their vegetarian diet and abstemious lifestyle (Dn 1:18-20).<\/p>","content_en":"<h3>ASHPENAZ<\/h3>\nOfficial under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of their vegetarian diet and abstemious lifestyle (Dn 1:18-20).<\/p>","summary_ro":"ASHPENAZ Official under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of the...","summary_en":"ASHPENAZ Official under Nebuchadnezzar in charge of palace personnel (Dn 1:3). Ashpenaz was reluctant to grant the captives from Judah, Daniel and his friends, a reprieve from eating the king’s food, but eventually he did so (Dn 1:8-16). (Eating food from the table of Gentiles would have forced Daniel and his friends to violate the law of God.) Three years later, Ashpenaz presented the young men before the king. Nebuchadnezzar found them outstanding in wisdom and good judgment in spite of the...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":53430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:19","title_en":"Study Note: Daniel 1:19","content_ro":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","content_en":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","summary_ro":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","summary_en":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:19","title_en":"Study Note: Daniel 1:19","content_ro":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","content_en":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","summary_ro":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","summary_en":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108682,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:19","title_en":"Study Note: Daniel 1:19","content_ro":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","content_en":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","summary_ro":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","summary_en":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136308,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:19","title_en":"Study Note: Daniel 1:19","content_ro":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","content_en":"1:19<\/strong> The king talked with<\/em> all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).<\/p>","summary_ro":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","summary_en":"1:19 The king talked with all the young men who were trained, not just Daniel and his three friends. This was a thorough oral examination and discussion of things that were most important to the king. God arranged for the four young men to be his witnesses among the nations, and they were greatly honored by being appointed to positions of power, responsibility, and opportunity (cp. Gen 41:37-40; 45:5; Exod 2:1-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":10801,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Enchantment","title_en":"Enchantment","content_ro":"<h3>ENCHANTMENT<\/h3>\nAct of casting charms or incantations to influence others or to obtain knowledge. Balaam could place no enchantment against Israel but could only bless them (Nm 23:23). Enchanters were present among the wise men of Nebuchadnezzar’s court; however, Daniel and his three friends were found to be ten times wiser than they (Dn 1:20). The enchanters were unable to recall King Nebuchadnezzar’s forgotten dream (2:2-27) or to interpret his second one (4:7); later, under Belshazzar, they could not read or interpret the handwriting on the palace wall (5:7-15). According to the prophet Isaiah, even the great powers of Babylon’s enchantments would not save it from eventual destruction (Is 47:9, 12). In a more figurative sense, the psalmist writes: wickedness “does not hear the voice . . . of the cunning enchanter” (Ps 58:5, rsv<\/span>).<\/p>\nSee also<\/em> Magic; Sorcery.<\/p>","content_en":"<h3>ENCHANTMENT<\/h3>\nAct of casting charms or incantations to influence others or to obtain knowledge. Balaam could place no enchantment against Israel but could only bless them (Nm 23:23). Enchanters were present among the wise men of Nebuchadnezzar’s court; however, Daniel and his three friends were found to be ten times wiser than they (Dn 1:20). The enchanters were unable to recall King Nebuchadnezzar’s forgotten dream (2:2-27) or to interpret his second one (4:7); later, under Belshazzar, they could not read or interpret the handwriting on the palace wall (5:7-15). According to the prophet Isaiah, even the great powers of Babylon’s enchantments would not save it from eventual destruction (Is 47:9, 12). In a more figurative sense, the psalmist writes: wickedness “does not hear the voice . . . of the cunning enchanter” (Ps 58:5, rsv<\/span>).<\/p>\nSee also<\/em> Magic; Sorcery.<\/p>","summary_ro":"ENCHANTMENT Act of casting charms or incantations to influence others or to obtain knowledge. Balaam could place no enchantment against Israel but could only bless them (Nm 23:23). Enchanters were present among the wise men of Nebuchadnezzar’s court; however, Daniel and his three friends were found to be ten times wiser than they (Dn 1:20). The enchanters were unable to recall King Nebuchadnezzar’s forgotten dream (2:2-27) or to interpret his second one (4:7); later, under Belshazzar, they co...","summary_en":"ENCHANTMENT Act of casting charms or incantations to influence others or to obtain knowledge. Balaam could place no enchantment against Israel but could only bless them (Nm 23:23). Enchanters were present among the wise men of Nebuchadnezzar’s court; however, Daniel and his three friends were found to be ten times wiser than they (Dn 1:20). The enchanters were unable to recall King Nebuchadnezzar’s forgotten dream (2:2-27) or to interpret his second one (4:7); later, under Belshazzar, they co...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27706,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Numerology*, Numbers","title_en":"and Numerology*, Numbers","content_ro":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\nIndividual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\nTraditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\nPreview<\/p>\n• Expression of Numbers<\/p>\n• Ways of Writing Numerals<\/p>\n• Problems of Large Numbers<\/p>\n• Counting by Generations<\/p>\n• Approximate Use of Numbers<\/p>\n• Symbolic Use of Numbers<\/p>\n• Exact Statistics<\/p>\n• Numerology<\/p>\nExpression of Numbers<\/p>\nHebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\nWays of Writing Numerals<\/p>\nIn the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\nProblems of Large Numbers<\/p>\nEven allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\nThe large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\nTo the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\nCounting by Generations<\/p>\nOne of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\nApproximate Use of Numbers<\/p>\nIn the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\nSymbolic Use of Numbers<\/p>\nIn Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\nSome scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\nEleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\nExact Statistics<\/p>\nAs distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\nAn example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\nA good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\nNumerology<\/p>\nNumerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\nPerhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\nWhen Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\nDaniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\nThe other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\nThe three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","content_en":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\nIndividual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\nTraditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\nPreview<\/p>\n• Expression of Numbers<\/p>\n• Ways of Writing Numerals<\/p>\n• Problems of Large Numbers<\/p>\n• Counting by Generations<\/p>\n• Approximate Use of Numbers<\/p>\n• Symbolic Use of Numbers<\/p>\n• Exact Statistics<\/p>\n• Numerology<\/p>\nExpression of Numbers<\/p>\nHebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\nWays of Writing Numerals<\/p>\nIn the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\nProblems of Large Numbers<\/p>\nEven allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\nThe large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\nTo the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\nCounting by Generations<\/p>\nOne of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\nApproximate Use of Numbers<\/p>\nIn the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\nSymbolic Use of Numbers<\/p>\nIn Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\nSome scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\nEleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\nExact Statistics<\/p>\nAs distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\nAn example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\nA good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\nNumerology<\/p>\nNumerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\nPerhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\nWhen Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\nDaniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\nThe other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\nThe three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","summary_ro":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","summary_en":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":53431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:20","title_en":"Study Note: Daniel 1:20","content_ro":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","content_en":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","summary_ro":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","summary_en":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:20","title_en":"Study Note: Daniel 1:20","content_ro":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","content_en":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","summary_ro":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","summary_en":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108683,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:20","title_en":"Study Note: Daniel 1:20","content_ro":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","content_en":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","summary_ro":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","summary_en":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136309,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:20","title_en":"Study Note: Daniel 1:20","content_ro":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","content_en":"1:20<\/strong> The magicians<\/em> were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters<\/em> (Hebrew ’ashap<\/span>), found only in Daniel, comes from an Akkadian term for people who uttered spells.<\/p>","summary_ro":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","summary_en":"1:20 The magicians were a class of soothsayer priests who could also interpret dreams (cp. Gen 44:1-15) and do wonders (cp. Exod 7:11). The term enchanters (Hebrew ’ashap), found only in Daniel, comes from an Akkadian term for people who uttered spells.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":41944,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69570,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97196,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124822,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Daniel","title_en":"Daniel","content_ro":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","content_en":"<h3>Daniel<\/h3>\nDaniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces.<\/p>\nDaniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC<\/span> (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his growing empire. Daniel and his friends were the brightest and healthiest of the students, so they assumed important positions in Nebuchadnezzar’s court.<\/p>\nDaniel’s court career lasted nearly seventy years (see Dan 1:21). He quickly established a reputation for intelligence and absolute fidelity to God. When Nebuchadnezzar had a troubling dream, God revealed its meaning to Daniel, who explained it to the king (Dan 2). Later, Daniel interpreted a second dream about the king’s pride (Dan 4). Daniel urged Nebuchadnezzar to repent, but he did not. As a result, Nebuchadnezzar became temporarily deranged (Dan 4:28-37).<\/p>\nDaniel always treated the Babylonian king respectfully, and Nebuchadnezzar had high regard for Daniel, whose character and behavior led Nebuchadnezzar to worship the Lord (though not exclusively). Daniel’s faithfulness and prudence encourage later readers in similarly hostile cultures.<\/p>\nLater, Belshazzar, vice-regent of Babylon, profaned the sacred vessels from the Jerusalem Temple during a banquet (539 BC<\/span>). A disembodied hand suddenly wrote the words “Mene<\/span>, Mene<\/span>, Tekel<\/span>, and Parsin<\/span>” on the palace wall, which Daniel interpreted as forecasting Babylon’s imminent end. That same night, Belshazzar was killed by Persians who captured the capital (Dan 5:1-31).<\/p>\nUnder Darius the Mede (539 BC<\/span>), Daniel became an administrator of the realm (Dan 6:2). Daniel’s capable management infuriated political enemies, who persuaded Darius to pass a decree forbidding worship of anyone but the king, under penalty of being cast into a lions’ den. To preserve his religious integrity, Daniel violated the law, but he was miraculously unscathed by the lions. Thereafter he was restored to his office (Dan 6:17-28). Daniel’s later visions date from around this time (Dan 10:1, 4).<\/p>\nDaniel’s prophecies are difficult to understand in detail, but their message is clear: Evil forces are now in power, but God is in control and will save his people. Jesus and New Testament authors cited Daniel, often using his imagery when speaking of the end times (e.g., cp. Dan 7:1-9 and Rev 13:1-10; Dan 7:13 and Rev 1:7; Dan 9:27 and Matt 24:15). Daniel had no doubt that God Most High would be victorious.<\/p>\nPassages for Further Study<\/strong><\/p>\nEzek 14:14, 20; 28:3; Dan 1:1–12:13; Matt 24:15<\/p>","summary_ro":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","summary_en":"Daniel Daniel provides a stirring example of faith, wisdom, and endurance under difficulty and oppression. His life and prophecies affirm that God is in control and will have the final victory despite apparently dominant evil forces. Daniel was a young man of Judah’s royal family when the Babylonian army first attacked Jerusalem in 605 BC (Dan 1:3). Daniel was deported to Babylon with Azariah, Hananiah, and Mishael. King Nebuchadnezzar trained these young men, among others, to serve in his gr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8540,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Daniel (Person)","title_en":"Daniel (Person)","content_ro":"<h3>DANIEL (Person<\/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>\nSee 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 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>\nDaniel, 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>\nNear 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>\nAfter the death of Nebuchadnezzar in 562 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 BC<\/span>), it was not until 539 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>\nUnder 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>\nThe 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>\nSee also<\/em> Daniel, Book of; Diaspora of the Jews; Prophet, Prophetess.<\/p>","content_en":"<h3>DANIEL (Person<\/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>\nSee 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 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>\nDaniel, 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>\nNear 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>\nAfter the death of Nebuchadnezzar in 562 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 BC<\/span>), it was not until 539 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>\nUnder 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>\nThe 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>\nSee 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":53432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:21","title_en":"Study Note: Daniel 1:21","content_ro":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","content_en":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","summary_ro":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","summary_en":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":81058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:21","title_en":"Study Note: Daniel 1:21","content_ro":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","content_en":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","summary_ro":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","summary_en":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":108684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:21","title_en":"Study Note: Daniel 1:21","content_ro":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","content_en":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","summary_ro":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","summary_en":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Daniel 1:21","title_en":"Study Note: Daniel 1:21","content_ro":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","content_en":"1:21<\/strong> the first year of the reign of King Cyrus:<\/em> Cyrus the Great ruled over Persia (559–530 BC<\/span>), Media (from 549 BC<\/span>), and Babylon (from 539 BC<\/span>). He thus created the Persian Empire (539–331 BC<\/span>; see study notes on 5:30, 31; cp. Isa 45:1-2).<\/p>","summary_ro":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","summary_en":"1:21 the first year of the reign of King Cyrus: Cyrus the Great ruled over Persia (559–530 BC), Media (from 549 BC), and Babylon (from 539 BC). He thus created the Persian Empire (539–331 BC; see study notes on 5:30, 31; cp. Isa 45:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66025,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93651,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121277,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148903,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Remaining in Christ","title_en":"Remaining in Christ","content_ro":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","content_en":"<h3>Remaining in Christ<\/h3>\nThe Greek term menō<\/span>,<\/em> often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en,<\/span> ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when we remain in Christ, the Son is in us and we are in the Father and the Son (17:21-23). Both the Father and the Son come and make their home within disciples.<\/p>\nThis mutual indwelling is precisely what it means that the disciple remains in Christ. We cannot gain the permanence of our relationship by our own effort; this relationship is only made permanent by the gracious initiative of God indwelling our lives through his Spirit. This means commitment on the part of both God and the disciple. The mutual indwelling between God and the believer is not a fleeting or temporary commitment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 33:11; 34:28; Josh 7:11-12; 1 Sam 16:22; Pss 22:11, 19; 101:7; Dan 1:21; 2:49; Hag 2:5; Luke 15:31; 22:28; John 6:56; 8:31; 15:1-17; Phil 4:1; 1 Jn 2:19, 27-28; 3:24; 2 Jn 1:9; Rev 2:10; 13:10<\/p>","summary_ro":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","summary_en":"Remaining in Christ The Greek term menō, often translated “remain,” “stay,” or “abide,” occurs frequently in relation to Jesus’ descriptions of profound, intimate, and enduring relationships. For example, Jesus said, “You are truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (John 8:31). The idea is that a disciple’s life is fully formed by Jesus’ word. Jesus also described how the Son is in the Father and the Father is in the Son (John 14:10-11). Likewise, when ...","source":"ThemeNotes.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"}}

Daniel 1

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